


i 



: tfrmg $i ®0npt$$. 



mj\ ,:A4-3* ... 

UNITED STATES OF AMERICA. | 



/h >/siV&u sf<#*- 





°aj>s 



TRACTICAL HINTS 



*-«- 



BELIEVERS IN THE GOSPEL 



0F *4>t. y-ju^ 



UNIVERSAL GRACE AND SALVATION. 



By JOHN G. ADAMS 



For as the body without the spirit is dead, so faith without works is dead also." James II. 26. 



" 



/ 
BOSTON: 

PUBLISHED BY THOMAS WH1TTEMORE, 



1873 



• 



No. 37 CORNHILL. 



1840. 



* * 



•■ « * * » «~ 






■ 



Entered according to Act of Congress, in the year 1840 ; by 

John G. Adams, 

in the Clerk's Office of the District Court of the District of Massachusetts. 



3 < 



CAMBRIDGE: 

FOLSOM, WELLS, AND THURSTON, 

PRJNTEUS TO THE UNIVERSITY. 



PREFACE 



Is it a sectarian book? If such should be the 
honest inquiry in relation to this humble work, 
duty prompts us to say, that it was prepared, as 
its title indicates, for the special reading of those 
who believe in the Gospel of Universal Grace 
and Salvation. Yet it is confidently believed, 
that the true Christian heart, wherever it may be 
found, will not seriously object to its practical 
sentiments. Although men may differ in matters 
of faith, there is a pleasing agreement in the tes- 
timony of all Christians, on the subject of prac- 
tical righteousness. 

While the author regrets, that he could not 
have presented, with more ability, the important 
subjects herein advanced, he deems no apology 
necessary for the appearance of a work like this. 
It is well known to the Universalist public, that 
for years past we have been in a state of doctri- 
nal controversy ; that we are still there ; and 
that the main energies of our devoted leaders in 
Zion, are necessarily exerted in defence of " the 



PREFACE. 



faith which was once delivered unto the saints." 
Great revolutions are going on in the religious 
and moral world ; and while mind meets mind in 
the conflict of opinions, it should not be forgot- 
ten, that there are thousands, who need not so 
much to be strengthened in theoretical as in prac- 
tical faith ; who have, by diligent inquiry, become 
acquainted with the arguments in favor of gospel 
truth, — but who need the practical application 
of that greatest argument of all, — "a well or- 
dered life and conversation," to complete them 
in Christian discipleship. To such this book is 
presented ; and while it is not expected, that the 
seeker after controversial logic, or the mere pro- 
fessor of religion, will be much entertained in its 
company, it is devoutly hoped, that to many an 
humble spirit, seeking to know and to do the will 
of God, it may prove a cheerful visitant, — a pro- 
fitable companion. 

J. G. A. 
April 1, 1840. 



CONTENTS. 



CHAPTER I. 

THE CHRISTIAN RELIGION. 

Controversy on Religion. —The Test. — Christianity ; its supe- 
rior Claims. — Infidel Statement. — Words of Christ. — True 
and False Religion. —The Jewish and Christian compared. — 
Universal Spirit of Christianity. — Its Doctrines and Precepts. 
— Belief in Jesus Christ. — Nature of true Faith. — Simplicity 
of the Christian Religion. — Good Works better than Abstract 
Faith. — New Testament Illustrations. — Active Righteous- 
ness required.— Religion traced to the Divine Attributes. — 
Duties growing out of a Knowledge of them. — Christianity 
blends Doctrine and Practice. — Language of Jesus. — Truth 
should be applied. — Extract. — Object of this Work. ... 9 

CHAPTER II. 

SELF-EXAMINATION. 

Duty of Self-examination.— Its Nature.— Neglect of it among 
Christians. — Saviour's Direction. — The Faults of others are 
not to engross too much of our Attention. — The Inquiry we 
should institute with our own Hearts.— Apostolic Testimony.— 
A Course of Questions proposed.— Language of Hannah More, 

How Self-examination should be carried on : with Trust in 

God : with Sincerity : with Impartiality : with a Resolve to 
profit: to overcome our Secret Sins. — The true Standard to 
be kept before us. . . . • • .26 



4 C ONTENTS . 

CHAPTER III. 

WATCHFULNESS AND PRAYER. 

Religious Life one of Exertion. — Contention of Flesh and Spirit. — 
Saviour's Direction. — Paul's Representation. — Works of Flesh 
and Spirit contrasted. — Christian's Duty. — Watchfulness. — 
The Christian must act against various adverse Influences. — 
Growth of Religion in the Soul. — Progression. — Two Rep- 
resentations of Christian Life : the Race and Combat: Re- 
marks on them. — Christian in Danger of Falling. — Resolu- 
tions recommended. — Prayer. — Saviour's Injunction.— His 
Example. — Nature and Design of Prayer. — God Unchange- 
able. — Influence of Prayer on Man. — Lord's Prayer: Re- 
marks thereon. — Utility of Prayer under all Circumstances. — 
Secret Prayer: its Advantages. — Neglect of Prayer; Evil 
Effects of it. — A Question. — Answer to it in Language of a 
popular Writer. — Unbelief caused by restraining Prayer. — 
Seasons of Prayer. — Directions to be observed. . . 40 



CHAPTER IV. 

GOVERNMENT OF THE TONGUE. 

Apostle's Description. — Evils of the Tongue. — 1. Gossip. Un- 
profitable Talk. — Remarks on others. — How to be made. — 
Gossipping a great social Evil. — 2. Slander. Causes of it. — 
Example cited. — Silence, under certain Circumstances, crim- 
inal. — Slander among contending Sects : in the Religious and 
Political World. — Evil Conduct of others sometimes to be no- 
ticed. — How to speak of their Failings. — A good Remark. — 
Anecdote of Peter the Great. — Story of Pambus. — Example 
of Jesus. — 3. Lying. Christians in Danger of this Sin. — An 
Example. — Mrs. Opie's Classification of Lies. — Aristotle's 
Remark. — Addison's Statement. — Dr. Johnson's Opinion and 
Practice. — Paley's Definition. — Duty of the Christian drawn 
from the Scriptures. — 4. Cursing and Swearing. Cursing 
contrary to the Spirit of Christianity. — The Christian's Im- 
precation. — Prevalence of Swearing.— Strange Facts in rela- 
tion to it. — Directions of Scripture. — Sinfulness of Swear- 



CONTENT S 



ing made evident. — Its pernicious Tendency. — Tillotson's 
Saying. — Speech to be used in Honor and Praise of God. — 
Vulgarity and corrupting Communications to be avoided. — 
Apostle's Direction. . . . . . .66 



CHAPTER V. 

CULTURE OF THE MIND. 

A Popular Mistake. — Christian Growth required. — Directions 
from the Scriptures. — All the Faculties and Powers to be ex- 
ercised. — Extract. — The Mind the Seat of Enjoyment. — 
Connexion of Body and Mind. — Health to be studied. — 
Obedience to Physical Laws requisite. — Neglect of this. — 
Living to Christ. — Religion to be carried into the Whole of 
Life. — Extract. — An Error of Christians. — The whole Man 
to be influenced. — Duties. Suppression of sinful Desires. — 
Control of the Passions. — Correction of wrong Habits. — 
Means. Books. — Extract. — Bacon's Direction.— Meditation. 

— Social Intercourse. — Intervals of Life to be improved. — 
Paley's Remark. — Extract. — Christianity as connected with 
Human Learning. — Infidel and Christian moral Greatness. 

— Extract. — Union of Philosophy and Religion. . . 82 

CHAPTER VI. 

IMPROVEMENT OF TIME. 

Flight of Time. — Shortness of Life. — Importance of wisely im- 
proving Time. — Scripture Commands. — Christian's Duty. — 
Old and New Testament Teachings. — Example of Jesus. — 
Apostolic Example. — Christian Religion implies Diligence. — 
How shall Time be most advantageously employed ? — Habit- 
ual waste of Time in the various Departments of Life. — Two 
Things to be observed. — 1. Early Rising. — A Doctrine of the 
Scriptures. — Practised by Men of Eminence and Usefulness. — 
Buffon's Testimony.— Frederick of Prussia.— Peter the Great.— 
Dr. Doddridge— Morning a fit Season for Business or Devotion. 

— Mr. Robinson's impressive Language. — Morning a Season 
of peculiar Interest to the Christian. — 2. Proper Arrangement 



O CONTENTS. 

of Time — Need of this. — Examples cited. — Bonaparte. — 
Washington. — Franklin. — Wesley: Anecdote of him. — 
Dr. Johnson's View of Time. — Allowance for individual Cir- 
cumstances. — A prevalent Error considered. — It should be 
overcome. — Extract.— Fragments of Time to be improved. — 
A Case in Point. — Living well : what is it ? — Poverty of the 
Mind. — Doddridge's Verse. — Dr. Scott's Language. — La- 
mentable Thought. — Advice to the Christian. . . 103 

CHAPTER VII. 

READING OF THE SCRIPTURES. 

Importance of Acquaintance with the Scriptures. — Testimony of 
Eminent good Men. — Investigation of Scripture. — Objects. 
— 1. To enlighten the Understanding. — Free Inquiry. — Dr. 
Clarke's Testimony. — Errors of Christians in relation to the 
Study of the Scriptures. — Their Duty. — A practical Contra- 
diction. — General Directions. — Extract. — 2. To improve 
the Heart. — Practices to be observed. — 1. Read with Atten- 
tion. — Miss Sedgwick's Remarks. — H. Newcomb's. — 2. 
Read alone, if possible. — Retirement favorable to moral Im- 
provement. — 3. Read with a prayerful Spirit. — Encourage- 
ment to do this. — Reason why many are not guided into the 
Truth by reading the Scriptures. — 4. Read with Humility. — 
Extract. — Lack of Humility a Cause of Skepticism. — 5. 
Read to apply the Truth to ourselves. — Plainness of the Scrip- 
tures. — 6. Regular stated Seasons to be employed in reading 
them.— Shameful Neglect of this Duty.— An Appeal. — Con- 
clusion. ....... 120 

CHAPTER VIII. 

CHRISTIAN INSTITUTIONS. 

An Error. — The Christian Sabbath. —Public Worship. — 
The Christian Ministry : Support of it. — A Fault. — Mur- 
ray's Opinion. — Punctual Payment necessary. — Hearing No- 
ted Preachers. — Attendance on Public Worship. — Certain 
Characters noticed. — Extract. — Causes of neglect of Public 
Worship. — Lack of Inclination. — Dislike of Preacher. — Ex- 



CONTENTS. i 

tract.— False Pride. — Conceited Wisdom. — Giving Attention 
to the Word. —Parable of the Sower. — Thought requisite. — 
Short Memories. — Extraet from Buck.— Conference Meet- 
ings. — They should be encouraged. — Difficulties. — Benefits 
of Social Meetings. — Advice to Believers. — Examples cited. 

— The Church Institution. — Objection to the Formation 
of Churches. — Reasons in Favor. — The Lord's Supper. 

— Who should join in its Observance. — Scruples and Doubts 
considered. — Church Relationship. — Dealing with offending 
Members. — Extract from Rev. Mr. Innes. — Baptism. — Ded- 
ication of Children. — Sabbath Schools. — Vindication 

of them. — Their great Utility. — Extracts. — Christian Zeal. 140 



CHAPTER IX. 

FRUITS OF THE SPIRIT. 

1. Love. Apostle's Definition of it. — Its universal Application. 

— Lack of it among Christians in past Ages. — Bigotry of 
the present Day. — Love to God. — Great Mistake on this 
Subject. — Poetic Illustration. — Christians should love all. — 
Effect of this among all professing Christians. — 2. Joy. Ha- 
bitual Gloom incompatible with Religion. — A Mistake. — 
Scripture Language. — Christians should be truly Joyful, — 
Reasons. — 3. Peace. Scriptural Representations. — An Ob- 
jection considered. — Christianity opposed to War, Per- 
secution, and Violence. — Causes of Wars and Conflicts 

Happy Effects of Christianity. — A Definition of Chris- 
tian Peace. — 4. Long-suffering. Forbearance : Content- 
ment : Cheerful Submission to the Allotments of Provi- 
dence. — 5. Gentleness. Its Nature. — Divine Origin. — 
Christian's Neglect in this Matter. — Dr. Clarke's Language. 

— Mistake in Living. — 6. Goodness. Definition. — Benevo- 
lence. — Directions from Scripture. — Covetousness among 
Christians. — Allan Cunningham's Remark. — Profession and 
Principle contrasted. — 7. Faith. Importance of Fidelity. 

— God's Faithfulness. — Faithfulness of Jesus, and his Apos- 
tles. — Inference. — 8. Meekness. Illustrated by Scripture 
Contrasts. — Anger subdued by Meekness. — Just Indignation. 

— Scripture Directions.— Humility allied to Meekness. — Lack 



CONTENT S . 

of these Virtues. — Meekness not opposed to moral Courage. 
— Bishop Hall's Remarks. — 9. Temperance. Meaning of the 
Apostle. — Erroneous Views. — Bad Practices of professing 
Christians. — Temperance and Health connected. — Present 
Duty of Christians. — A crying Evil. — Drunkenness denounc- 
ed in the Scriptures. — Temperance needful in all Things. . 187 



CHAPTER X. 

THE CHRISTIAN'S GAIN. 

Great Advantage of the Believer. — I. He is taught of God : in 
Nature and in Revelation : in his Character and Attributes. — 
His Wisdom : in Creation. — Scripture Language. — Provision 
for Man's spiritual Welfare. — Heavenly Wisdom denned. — 
His Power : in his Works. — Language of the Scriptures. — 
Moral Power. — Its Work made known in the Gospel. — His 
Goodness : Scripture Proofs. — Divine Goodness taught most 
clearly in the Gospel. — Believer's View of it. — His Justice: 
the Foundation of Christian Hope. — Scripture Language. — 
His Mercy : most clearly taught in the Scriptures. — Practi- 
cal Tendency of the Doctrine of Mercy. — His Truth : The 
Promises. — Believer's Assurance. — The Bible. — Believer's 
Security and Prayer. — 2. He rejoices in the Government of 
God. — All Things for Good to Believers. — Apostolic Exam- 
ples. — Existence of Evil. — Believer's View of it — An Il- 
lustration. — God a Father. — Influence of this Truth. — 3. 
He has Faith in Jesus Christ as the Saviour of the World. — 
Statement of this Faith — Views of Christ. — Of other Chris- 
tian Denominations. — Importance of the Gospel. — Present 
Salvation. — Bread of Life. — Institutions. — 4. He seeks to 
be spiritually minded. — Reasons why — His Inquiry. — His 
Private Devotions. — 5. He seeks to enjoy the present Life. — 
By avoiding Sin. — By doing Good. — Right View and Enjoy- 
ment of Life. — 6. He triumphs over Death. — Ground of his 
Hope. — Its Inspiration. — The Gospel Believer represented. 
— Conclusion. . . . . . . .229 



PRACTICAL HINTS 

TO 

UNIVERSALISTS. 



CHAPTER I. 

THE CHRISTIAN RELIGION. 

The wonder has often been expressed, why there 
should be so much controversy in the world on the sub- 
ject of religion. This wonder, however, would have 
been lessened, had religious partisans, on all sides, instead 
of wrestling with their utmost strength to sustain their 
own doctrinal creeds, applied themselves diligently to the 
work of searching out the best principles to operate on 
the human heart, following them up to their great source, 
and ascertaining how they should be disseminated among 
men to the best advantage. After all that learning can 
suggest, and deep wisdom utter, the good practical sense 
of mankind is able to judge in relation to these subjects ; 
and had it been duly consulted in past ages, there would 
not have existed so much selfishness, bigotry, and perse- 
cution in the ranks of Christian professors, nor so much 
secret and open opposition to the cause of the Redeemer, 
by the ignorant and unbelieving. 

A religion, that is not equally good in practice as in 
1 



10 PRACTICAL HINTS 

theory, cannot be a reasonable or useful one, whoever 
may defend it, and however great may be the number of 
those who profess and believe it. It must exist some- 
where else besides in a name ; and in order to test its 
utility, men must be drawn to embrace it by some more 
powerful inducement, than merely its antiquity or its out- 
ward associations of greatness. 

How then shall the strength and virtue of a religion be 
tested ? The answer is, by its practical effects. Here is 
something of which men can judge, if their reason is 
free, — and judge correctly, too. When any religious 
system is presented to them, they have only to examine its 
pretensions, and ask themselves what would be its natu- 
ral effect were it carried into practice ; and having found 
that which meets, in the best manner, the nature and 
wants of the human race, they need not hesitate to pro- 
nounce it the safest to adopt. 

We pronounce Christianity the best of all moral sys- 
tems for adoption among men. We do thus, because we 
have been educated under its influences. Yet we would 
not let this consideration be the only one in support of our 
opinion. We would call for the test, so that others, as 
well as its professed friends, may give us their views of 
practical Christianity. We revere this above all other 
systems, because it is so completely adapted to mankind. 
No matter where they may be found, or under what cir- 
cumstances ; whether they be Greek or Jew, bond or 
free ; whether they have certain objects of worship, or 
whether they are destitute of all. If in darkness and ig- 
norance, here is a spirit which can enlighten and instruct 
them ; if partially moralized, this will aid them in a clear- 
er advancement ; and if enlightened and refined, this will 
appear still more attractive and exalting. 



TO UNIVERS ALIST S . 11 

And herein do we perceive an insurmountable evidence 
of the divine origin of Christianity. The words of a bit- 
ter and hardened opposer of the Christian faith are, doubt- 
less, true. " No good and amiable heart could for a mo- 
ment think of yielding its assent to so monstrous an idea, 
as that error could possibly be useful, — that imposture 
could be beneficial, — that the heart could be set right by 
setting the understanding wrong, — that men were to be 
made rational by being deceived, and rendered just and 
virtuous by credulity and ignorance."* 

To remove all scruples from the minds of those who 
examine Christianity, we have a rule given by which even 
the most unlettered individual can be satisfied in respect 
to its genuineness. The great Teacher himself declares, 
" If any man will do God's will, he shall know of the 
doctrine, whether it be of God, or whether I speak of 
myself." No reasonable mind can object to this. Jesus 
was willing to rest the claims of his religion on the ground 
of its practical utility ; a course not usually adopted by 
impostors. Hence, in the light of this direction, we say 
to the world, let the religion of Jesus Christ be judged of 
in this manner ; let him who would know of God's doc- 
trine, do his will, as that will is revealed in his Son ; and 
then, if he is not wiser, better, happier, and far more ex- 
alted in the scale of being than he otherwise would be, he 
may consider Christianity a delusion, and its author some 
other person than an inspired messenger of the Most 
High ; — but not till then. 

" Imposture shrinks from light, 
And dreads the curious eye ; 
But Christian truths the test invite, 
They bid us search and try." 

* Taylor's Diegesis. 



12 PRACTICAL HINTS 

As religion is the subject of our present inquiries, it is 
well that we understand the meaning of this term ; for it 
has been used with equal sincerity, " by saint, by savage, 
and by sage." The Pagan is religious ; the Mahometan ; 
the Christian ; that is, according to the convictions of 
their consciences. The word religion signifies, an obli- 
gation by which men are bound by their feelings to some 
superior power, and their convictions of certain require- 
ments and duties demanded of them. Whatever men think 
of the being they worship, and his requirements of them, 
this, theoretically speaking, is their religion. But all re- 
ligion is not pure. In illustration of this, the reader will 
observe one remarkable trait in the character of that peo- 
ple to whom our Saviour first came as a teacher from 
God. They were extremely religious. Their tythes of 
mint, anise, and cummin, were all punctually paid, their 
phylacteries made broad, their faces disfigured, and their 
prayers repeated with scrupulous precision. Yet they 
were justly condemned as hypocrites by the Saviour. 
For, with all their religion, they could despise the Gen- 
tiles, devour the substance of the widow and fatherless, 
bind heavy burdens and lay them on men's shoulders, and 
draw near unto God with their lips, while their hearts 
were far from him. " They trusted in themselves, that 
they were righteous, and despised others." They "omit- 
ted the weightier matters of the law, judgment, mercy, 
and faith." Their religion was vain. 

The apostle Paul, previous to his conversion, possessed 
this religion. He says, " I profited in the Jews' religion 
above many of my equals, being exceedingly zealous for 
the traditions of my fathers." His zeal prompted him to 
persecute the disciples of Christ by all means in his pow- 



TO UNIVERS ALISTS. 13 

er ; being, as he says, " exceedingly mad against them/' 
and following them with imprisonment, torture, and death. 
Those who possessed this religion crucified the Son of 
God, after rejecting him as their king, and turning a deaf 
ear to all his faithful instructions. His religion was too 
simple, — too void of ostentation for their approval. It 
was not sufficiently connected with popularity, as the world 
understood this term ; because it sought not the honor that 
cometh from men. It levelled all distinctions, made the 
Gentiles equal with the Jews, brought down the wall of 
partition between them, and declared the salvation of God 
to the whole world. 

The vanity of the corrupted Jewish religion is plain- 
ly seen in its forms and ceremonies, while true benev- 
olence and mercy had no place in it. How then does 
the Christian religion differ from this ; and in what does 
it consist ? Let us consider. It should be known by 
all who pretend an acquaintance with Christianity, that 
its religion is not confined to professed Christians on- 
ly. There may be those who have never heard the 
name of Christ, and who believe not in his holy mis- 
sion to the world, who are, nevertheless practising the 
very principles which he laid down as necessary to govern 
the children of men. Such instances are found in the 
New Testament. Cornelius, though a heathen, is com- 
mended as " a devout man, and one that feared God with 
all his house, which gave much alms to the people, and 
prayed to God alway." And Lydia, a seller of purple, 
though neither a Jew nor a Christian, is said to have been 
a worshipper of God, and one whose heart God had 
opened before she had heard the preaching of Paul. 

The truth here set forth teaches us the nature of 



14 PRACTICAL HINTS 

Christianity, — that it lives in principle rather than in 
name ; that its spirit is the same in all ages, among all 
people. It is of universal application. Its divine Author 
is represented as a universal teacher. Whether his disci- 
ples shall come from the ice-bound shores of the north, 
or the sunny plains of the tropics ; from the inland deserts, 
or islands of the sea ; from the savage haunt, or civilized 
court ; he has one code of laws to teach them ; one uni- 
versal spirit to breathe upon them. He has no special 
rules for the benighted heathen, or the more enlightened 
inhabitant of a civilized community. He speaks to all, 
in a language that admits of no exclusive application ; in a 
sentiment bearing upon it the impress of heaven, and 
commending itself to the human soul, by its own intrinsic 
worth. " Whatsoever ye would that men should do unto 
you, do ye even the same unto them, for this is the law 
and the prophets." So said Jesus; and in this same 
broad, universal spirit spake his apostle, when he said to his 
believing brethren, " Whatsoever things are true, whatso- 
ever things are honest, whatsoever things are pure, what- 
soever things are lovely, whatsoever things are of good 
report, if there be any virtue, and if there be any praise, 
think on these things." If Christianity, then, is of such 
universal application, it is possible, that those who have 
not become acquainted with the particular precepts of the 
New Testament, may be living in accordance with certain 
of them ; and so far they are practical Christians. This 
is one of the most humiliating and profitable considera- 
tions which can possibly enter the mind of the enlighten- 
ed Christian ; and will generally prove a good antidote for 
bigotry. 

When we say, that Christianity is of universal applica- 



TO UNIVERS ALISTS . 15 

tion, we mean, that its doctrines and precepts are given 
for the reception, happiness, and peace of all. The doc- 
trines of Christianity are those which concern all. They 
declare a God of wisdom, power, justice, mercy, truth, 
and love ; a Saviour sent by him to instruct his creatures : 
they record the sublime teachings of Jesus ; his death and 
resurrection ; and the truth, that all men are to be raised to 
immortal life, and made " as the angels of God in heaven." 
These things concern the interest and well-being of man. 
He is a creature of change, sorrow, and death. He wish- 
es to know something that can speak peace and joy to 
his spirit, amid the vexations and losses of life. To this 
end the doctrine of Christianity is sufficient for him. The 
Christian precepts contain our duty to God and our fellow- 
men. They speak alike to all ; and if they were practi- 
cally observed by mankind, the moral evils that now beset 
and torment them, would be overcome, and peace and 
happiness would everywhere prevail. 

In order to be a true Christian, in theory and in practice, 
the first step required, is a belief in Jesus Christ ; — not 
a mere assent of the understanding to the truth of his his- 
tory or his religion ; not a mere declaration before men, 
that Jesus is the Christ, with a view to give glory to God 
by such an act. All this would signify nothing. We 
have already too many such believers as these ; men who 
talk almost unceasingly on Christian doctrines ; who can 
quote the Scriptures, and surmount the objections of op- 
ponents, and illustrate truth, fluently, dexterously, and 
with all the clearness of demonstration, but who know but 
little or nothing of practical religion. Such are not true 
believers in Jesus Christ. He will inform us of the 
nature of true belief in him. " Verily, verily, I say 



9 
16 PRACTICAL HINTS 

unto you, he that heareth my word, and believeth on him 
that sent me, hath everlasting life." " If ye continue in 
my word, then are ye my disciples indeed." " Ye are 
my friends, if ye do whatsoever I command you." Faith 
in Christ is not enough, unless we obey his word. Mere 
profession of belief is no evidence of Christian principle. 
Professors may be hypocrites. The heathen or infidel 
may be living in practice of many of the Christian vir- 
tues, while the loud professor of the religion of the Naz- 
arene is Christian only as he has espoused the name. 
" Hereby we do know that we know him, if we keep his 
commandments. He that saith I know him, and keep- 
eth not his commandments, is a liar, and the truth is not 
in him. But whoso keepeth his word, in him, verily, is 
the love of God perfected. Hereby know we that we 
are in him." 

Belief in Jesus Christ, therefore, signifies not only 
faith in him, as the Saviour of the world, but a practical 
observance of his precepts ; obedience to the divine com- 
mandments. This is the sure evidence of Christian dis- 
cipleship. Jesus came to instruct men, and make them 
better. He therefore " left us an example, that we should 
follow his steps." He is now " set before us," as the 
pattern of Christian life, and we are directed to look to 
him. Trusting in his word, we shall learn, that true re- 
ligion is the submission of all our powers to God. It is 
a belief in him as the Creator, Ruler, and Father of all, 
and love to him that worketh continual, cheerful obedi- 
ence. It is not the subjection of the slave, but the will- 
ing submission of a child. This is religion. 

It may be objectep 1 , that this is too brief and simple a 
definition of religion. Let those who think so, consult 



TO UNIVERSALISTS. 17 

the New Testament, and they will be informed, that true 
religion consists in doing good. Hear the New Testa- 
ment definition of religion. " Pure religion and undefiled 
before God and the Father, is this, to visit the fatherless 
and widows in their affliction, and to keep one's self 
unspotted from the world.'*' This is plain. " Thou shalt 
love the Lord thy God with all thy heart, and with all 
thy soul, and with all thy mind. This is the first and 
great commandment. And the second is like unto it, 
Thou shalt love thy neighbour as thyself. On these two 
commandments hang all the law and the prophets." 
This is also plain. And yet what a mysteriousness has been 
thrown around the subject of religion by multitudes of the 
great and the good in the Christian church ! Animal 
excitement, nervous affection, dreaming, vision, rapture, 
protestation of implicit faith in creeds, forms, and ceremo- 
nies ; all these, and many other things, have been taken 
for religion. Sermon after sermon has been preached, 
exhortation after exhortation given, volume after volume 
written ; all tending to show in what true religion con- 
sists ; and how it is to be sought, obtained, and practised. 
While some have been the wiser and better for instruc- 
tions thus received, others have been confused and lost in 
error, unbelief, and sin ; all in consequence of not being 
guided by the true, simple instruction of the Gospel. 
They have been led to consider religion as something for- 
eign from strict morality or practical righteousness ; a kind 
of spiritual abstraction, better fitted for the cell of the 
monk, than for the every-day business and bustle of life. 
Christian truth, however, teaches a different lesson. 

Let it not be said, that our definition of religion causes 
it to appear cold. We do not say, that every one whose 



18 



PRACTICAL HINTS 



general moral deportment is unexceptionable, is a religious 
man, in the full meaning of the term. Such an one may- 
be greatly lacking in theoretical faith, and deficient in fer- 
vor of spirit. Yet this we say, that he has the best part 
of the religion of Christ. If he have wrong faith, and 
comparatively little feeling, and yet performs good deeds, 
he would be more acceptable to God, than if he had "faith 
so that he could remove mountains," and rapture accord- 
ingly ; and yet lacked that love which prompts to right- 
eous, holy action. A certain lawyer once came to Jesus 
with this question : " What shall I do to obtain eternal 
life ? And he said unto him, what is written in the law ? 
How readest thou ? " He repeated to Jesus the sub- 
stance of the law, which was, love to God and his neigh- 
bor. " Thou hast answered right," said the divine in- 
structed " this do, and thou shalt live." So with a 
certain ruler, who asked him the same question. " Good 
Master, what shall I do to inherit eternal life ? " " Thou 
knowest the commandments, Do not kill, do not commit 
adultery, do not steal, do not bear false witness, honor 
thy father and thy mother." To this was added another 
condition, which was, to " sell all that he had and give to 
the poor." But as this drew largely upon his benevo- 
lence, (the very thing intended by Jesus,) he could not 
comply with it. " He went away sorrowing, for he was 
very rich." Had Jesus only required the adoption of a 
certain form of faith, or prayers, or customary sacrifices 
in this latter instance, he might have secured a disciple at 
once. But no such proposal was made, because this 
would have been contrary to the spirit of his religion. 
This spirit is clearly set forth in the parable of the good 
Samaritan. The Jews considered the Samaritans desti- 



TO UNIVERS ALISTS. 19 

tute of religion, and had no dealings with them. But 
mark ! while the religion of the Priest and the Levite 
caused them to pass by the suffering man without offering 
him relief, the outcast Samaritan condescended to pity and 
relieve even his enemy the Jew. The truth is here plain- 
ly set forth, that even an unbeliever, who performs a good 
action, is worthy of greater praise than a delinquent be- 
liever, who only thinks righteousness, but refuses to 
make it manifest in his deeds. " God is no respecter of 
persons, but in every nation, he that feareth him and 
worketh righteousness is accepted of him." 

Religion, then, as it was taught by our Lord and his 
apostles, consists in love to God, and benevolence and 
charity to our fellow-men ; and these both united will keep 
us unspotted from the world ; will carry us clear from 
its corruption and sin, and cause us to live " quiet and 
peaceable lives, in all godliness and honesty." And this 
is just what we need in our world everywhere among hu- 
man society ; a religion of the heart and life, that will 
think good thoughts, and perform good actions. The 
sectarian may tell of the excellency of his church and 
creed ; the bigot may rail against a doctrine which he can- 
not, because he will not, understand, and wonder why 
everybody will not follow his example, in reasoning only 
on one side ; the man of much profession may tell of the 
coldness of morality, and of the great mystery of the new- 
birth, and of its necessity before one step can be taken in 
the Christian pilgrimage. But all this is not visiting the 
widows and fatherless in their afflictions ; neither is it 
keeping unspotted from the world. It amounts, in many 
instances, to a mere contention for shadows, while the sub- 
stance is overlooked or forgotten. " We know that we 



20 PRACTICAL HINTS 

have passed from death unto life, because we love the 
brethren." " Whoso lovetb, is born of God, and knoweth 
God ;" and " Love worketh no ill (but good) to his 
neighbour." Professions and outward forms, holy rap- 
tures, prayers, and praises, are all parts of Christianity ; 
they become attached to it from its very nature, and from 
the nature of those who embrace it. They are all aids 
to the true believer, kindly assisting him onward in his 
spiritual journey below ; and he who would lightly esteem 
them, has learned but little of himself, his connexion with 
his fellow-men, or his relation to God. Yet these are 
not to be taken for pure religion, unless the active princi- 
ple of benevolence is at work in the soul. " I will have 
mercy and not sacrifice," is but another form of express- 
ing the definition we would here give of practical Chris- 
tianity. God is not mocked with pretension, nor pleased 
with mere acclamations of honor. The gospel kingdom, 
as Jesus declared, " cometh not with observation ;'" it is 
not a dispensation of pompous rites or ceremonies. Its 
work is with the heart. Beautifully has a gifted mind 
thus set forth its true spirit. " The branches and boughs 
which were strewed in the way, while Jesus rode into 
Jerusalem, together with the general burst of vocal hosan- 
nas, that welcomed him to the city of David, were but 
lightly esteemed, compared with the tears of contrition 
with which his feet were washed by her to whom much 
was forgiven, and who loved much." * 

As pure, practical religion consists in doing good, we 
are naturally led to seek its origin. We trace it up to the 
Giver of " every good and perfect gift, who is without 

* Rev. H. Ballou. 



TO UNIVERSALISTS . 21 

variableness or shadow of turning." In doing good, we 
imitate him ; and when we do this, so far we become fol- 
lowers of God, as dear children." God is wise ; as the 
Scriptures declare. " O, the depth of the riches both of 
the wisdom and knowledge of God ! — O Lord, how 
manifold are thy works ! in wisdom hast thou made them 
all. — To God only wise be glory." Rom. xi. 33; 
Ps. civ. 24; Rom. xvi. 27. We are taught to be wise 
also. "Wisdom is the principal thing, therefore get wis- 
dom. — The merchandise thereof is better than the mer- 
chandise of silver, and the gain thereof than fine gold. 
She is more precious than rubies, and all the things thou 
canst desire are not to be compared unto her. Length 
of days is in her right hand, and in her left hand riches 
and honor. Her ways are ways of pleasantness, and all 
her paths are peace." Prov. iv. 7 ; iii. 14- 17. 

God is just. " Righteous art thou, O Lord, and up- 
right are thy judgments. Justice and judgment are the 
habitation of thy throne. Just and true are thy ways, 
thou King of saints." Ps. cxix. 137 ; Ixxxix. 14; Prov. 
xv. 3. Men are commanded to be just, also. " Deal 
justly. — As ye would that men should do to you, do ye 
even so unto them. — Render, therefore, unto all their 
dues. — A false balance is an abomination to the Lord, 
but a just weight is his delight. — Woe unto him that 
buildeth his house by unrighteousness." Micah vi. 8 ; 
Matt. vii. 12; Rom. xiii. 7; Prov. xi. 1; Jer. xxii. 13. 

God is merciful. "The Lord passed by and pro- 
claimed, The Lord, the Lord God, merciful and gracious, 
long-suffering, and plenteous in mercy and truth. — His 
tender mercies are over all his works." Ex. xxxiv. 6, 
7; Ps. Ixxxvi. 15; cxlv. 9. In accordance with this 
2 



22 PRACTICAL HINTS 

attribute, we are commanded to " be merciful, even as our 
Father who is in heaven is merciful. — Blessed are the 
merciful, for they shall obtain mercy." When the question 
was asked the lawyer, which of the three was neighbour to 
the suffering traveller in the parable ? his answer was, 
" He that showed mercy on him." Luke vi. 36 ; Matt. 
v. 7 ; Luke x. 27. 

God is faithful. " He is not man, that he should a lie ; 
nor the son of man, that he should repent. Hath he said, 
and shall he not do it ; or hath he spoken, and shall he 
not make it good ? — Thy counsels of old are faithfulness 
and truth. — Thy word, O Lord, is forever settled in 
heaven ; thy faithfulness is unto all generations." Numb, 
xxiii. 19 ; Isa. xxv. 1 ; Ps. cxix. 89, 90. The Scrip- 
tures direct us to imitate this feature of the divine char- 
acter. " Most men will proclaim every one his own 
goodness ; but a faithful man who can find ? — He that 
heareth these sayings of mine and doeth them, I will liken 
him unto a wise man, which built his house upon a rock : 
And the rain descended, and the floods came, and the 
winds blew, and beat upon that house ; and it fell not : 
for it was founded upon a rock. — Trust in the Lord, and 
do good : so shalt thou dwell in the land, and verily thou 
sh alt be fed. — The Lord preserveth the faithful. — He 
that is faithful in the least, is faithful also in much." Pro v. 
xx. 6 ; Matt. vii. 24, 25 ; Ps. xxxvii. 3 ; xxxi. 23 ; 
Luke xvi. 10. 

In short, we are informed, that God is love. This 
comprises his essence and fulness. And as he so loved 
the world as to send his Son to save it, we are directed to 
love him, and our fellow-men. " Beloved," says the 
faithful apostle, " if God so loved us, we ought also to 



TOUNIVERSALISTS. 23 

love one another." Love to God will prompt us to seek 
his face ; to strive for new acquisitions in divine knowl- 
edge ; to be humble before him, and submissive to his holy 
will and pleasure. 

These remarks are intended to show, that to be truly- 
religious is to imitate our heavenly Father. So that here 
we behold the doctrinal and practical blended. There is 
not a single moral precept laid down in the New Testa- 
.ment, that is not connected with some important doctrine. 
Let men practise the true doctrine, and obedience to the 
best precepts will be manifested in their conduct. There 
can be no mistake here. If a man has a poor doctrine, 
he must draw his good precepts and practice from some 
other. For a corrupt tree "will not bear good fruit. 
Grapes come not of thorns, nor figs of thistles. The 
character of our heavenly Father here set forth, conveys 
the true, the safe, and salutary doctrine to mankind. If 
we follow this, we shall not wander in darkness, but be 
blessed with the light of divine truth. True doctrine and 
practice were never more clearly held up to the view of 
men, than in the language of our Lord to his disciples; 
"I say unto you, Love your enemies, bless them that 
curse you, do good to them that hate you, and pray for 
them which despitefully use you and persecute you ; that 
ye may be the children of your Father which is in 
heaven ; for he maketh his sun to rise on the evil and on 
the good, and sendeth rain on the just and on the unjust." 
Matt. v. 44, 45. 

We have thus attempted, in general terms, to define 
the religion of Christianity ; presuming thus far on the 
concurrence of the candid reader in our opinions of its 
simplicity, utility, and deep importance to mankind. But 



■i 



24 PRACTICAL HINTS 

let us remember this, that it is one thing to define religion, 
and another thing to practise it. To embrace or declare 
a sentiment or system, is not to live as they may direct. 
An intelligent writer has truly remarked, " It is easy to 
investigate doctrines and to weigh evidences ; and there is 
a delightful sense of intellectual vigor in detecting error, 
and exposing sophistry, and demonstrating the triumph of 
truth. It is comparatively easy also, and it is delightful 
to a regulated mind, to rise above the events of ordinary 
life, and to ascend in exalted contemplation, to those 
higher regions, where shine forth in a peculiar manner the 
Divine perfections; to luxuriate amid the wonders of cre- 
ation, the wonders of Providence, and, it may be also, the 
mysteries of grace. But after the mind has been disci- 
plined to these high pursuits, a more difficult exercise re- 
mains ; and that is, to look within, and determinedly to 
press the question respecting our own moral condition, and 
how far we are under the influence of the truth which we 
profess to believe." # 

It is my purpose to come to this inquiry with every 
reader who desires not only to hear the word of God, but 
to do it. To those who "say and do not," whose idea 
of religion extends not beyond the formal profession of a 
certain faith, or the continual fighting with arguments from 
the lips and pen in its defence, I do not expect to afford 
much edification in these pages. If I can make any sug- 
gestions, which shall serve to assist the humble seeker 
after "the righteousness which is of God by faith," in his 
good work, my labors will be amply rewarded. I shall, 
therefore, "use great plainness of speech" in the obser- 

* Abercrombie on Christian Faith and Character. 



TO UNIVERSALISTS. 25 

vations which follow ; as my object is the moral benefit of 
both writer and reader. We here speak together as be- 
lievers in the Father of all ; as those who reverence the 
Gospel and the character of its author ; as seekers after 
practical righteousness and truth. We desire not only to 
profess Christ, but to be his true disciples. And in order 
to this, it is proper that we commence the work with our 
own hearts ; seeking that assistance which reason enlight- 
ened by God's holy word will give us, and humbly be- 
lieving, that to all those who strive to be doers of the word 
and not hearers only, the light of divine wisdom will be 
freely imparted, and the path of Christian peace so dis- 
tinctly seen, that "the wayfaring man, though a fool, need 
not err therein." 



2* 



26 PRACTICAL HINTS 

CHAPTER II. 

SELF-EXAMINATION. 

Self-examination is a Christian duty of the first im- 
portance. Indeed, there can be no true Christian who 
does not practise it. And by self-examination we mean 
that work of the soul, which extends far beyond nominal 
faith, and takes hold on the motives, and regulates the 
actions. It implies, that we know ourselves as reason 
and revelation represent us ; as we are seen by that great 
Being who made us, and from whose sight no weakness, 
no sin, can be hidden ; that we not only with the mouth 
make confession of faith, but with the heart believe unto 
righteousness. 

" Examine yourselves whether ye be in the faith ; 
prove your own selves." This is a gospel injunction. 
It comes from a faithful apostle of the Lord Jesus, and 
is entitled to our careful attention. We are liable to be 
deceived. Error and sin may creep in upon us unawares, 
and the light that is in us prove darkness. It has been 
truly said, that " a person ignorant of his own heart, is 
like a merchant, who knows not the state of his accounts, 
while every day liable to become a bankrupt ; or like the 
crew of a leaky vessel, who are insensible to their dan- 
ger." The Christian should see that these comparisons 
apply not to him. Self-examination is neglected in the 
Christian community. A disposition to be watching, and 
noting, and declaring the faults of others, is here wit- 
nessed, while we are at the same time neglecting to cor- 



TO UNIVERSALISTS. 27 

rect and overcome our own. Jesus had allusion to this 
very failing when he said ; " And why beholdest thou 
the mote that is in thy brother's eye, but considerest not 
the beam that is in thine own eye ? or how wilt thou say 
to thy brother, Let me pull out the mote out of thine eye, 
and behold a beam is in thine own eye ? Thou hypocrite, 
first cast out the beam out of thine own eye ; and then 
shalt thou see clearly to cast out the mote out of thy 
brother's eye." 

It is not improper to mark the faults of others, so that 
we profit by them. But then we are not to stay away 
from home continually in search of other men's follies. 
We are not to employ all our time in taking the noxious 
weeds from their gardens, while our own, like that of the 
slothful mentioned by Solomon, is all grown over with 
thorns and nettles, and the wall thereof is broken down. 
Let us then bring home the examination to our own hearts. 

Am I A PRACTICAL BELIEVER IN THE GOSPEL ? This 

is the question for every reader to settle with his ow T n 
conscience ; and, throughout these pages, we wish this 
question to be kept constantly before him. In order to 
arrive at satisfactory conclusions on this subject, certain 
inquiries should be proposed, and answered in that fear 
of the Lord which is the beginning of wisdom, and with 
that reverence for his holy word, which every humble 
believer in Christ will feel. We desire not only to have 
the name and profession of Christians, but the Christian's 
heart and life, — living, practical, invigorating faith. 
Why shall not we, who live under the present light of 
gospel truth, speak with as much confidence as did good 
men of old ? Paul could say, " I know in whom I have 
believed, and am persuaded that he is able to keep that 



28 PRACTICAL HINTS 

which I have committed unto him." Other apostolic 
testimony informs us of the practice of self-knowledge 
and examination of Christian hearts, in former days. 
" And we desire, that every one of you do show the 
same diligence, to the full assurance of hope unto the 
end. — Let us draw near with a true heart, in full as- 
surance of faith. — Beloved, if our hearts condemn us 
not, then have we confidence towards God. — He that 
believeth on the Son hath the witness in himself. — ^The 
Spirit itself beareth witness with our spirit, that we are 
the sons of God." As we behold our faces in a mirror, 
so should we behold the image of Christ, when we look 
into our own hearts. In this way we shall understand 
the witness of the Spirit, and shall know that we are 
disciples of the Lord Jesus Christ. 

Let us then propose certain questions, which will lead 
us into the work of self-examination. We are seeking 
practical faith, — the operative faith of the Gospel : and 
in order that we fail not in our search, let the inquiry be 
made, 

1. How do I view God as a Father? I have professed 
to the world, that I believe in him as that Being who 
" hath made of one blood all nations of men, that dwell 
on all the face of the earth ; " who " is good unto all, 
and whose tender mercies are over all his works ; " 
whose truth and kindness endure forever ; who " so 
loved the world, that he gave his only begotten Son, 
that whosoever believeth in him should not perish, but 
have everlasting life : For God sent not his Son into the 
world to condemn the world, but that the world through 
him might be saved." I find such representations in the 
Scriptures, and I believe them. But do I feel them as 



TO UNIVERSALTSTS. 29 

I ought ? or is ray belief a mere assent of the understand- 
ing ? Do I realize, that God is indeed and in truth my 
Father? Do I think of him as a parent? Whenever I 
look around on his ample creation, do I read him in all 
things, so that my heart, inspired with the truth, can say, 

" My Father made them all " ? 

Do I remember his goodness in giving me existence, in 
providing for me in helpless infancy, and in extending 
his mercy continually over me ? Am I thankful for my 
existence, believing it was given me for a blessing and 
not a curse ? And do I prove that I am thus thankful, 
by abstaining from every practice that will injure my 
physical or moral constitution ? Do I behold in all the 
good and ills of life ; in all sore trials, and adversities, and 
afflictions, the hand of a wise and good parent ; and can 
I say in all things, " It is the Lord, let him do what 
seemeth him good ; clouds and darkness are round about 
thee ; justice and judgment are the habitation of thy 
throne " ? Ami influenced by that fear of the Lord, 
which is to hate evil ? Do I fear to break his command- 
ments because I realize his goodness and compassion ? 
Am I really ashamed to sin, as I should be in view of 
the divine beneficence ? Do I strive to keep my heart 
clean, so that I may enjoy God in his works, in his word, 
and in all his dealings with me, knowing that the pure 
in heart see God ? Do I remember him when sunshine 
and prosperity are around me, or do I then forget that 
he is my father, and that from him cometh down every 
good and perfect gift ? Do I derive comfort in my sor- 
rows and affliction by flying to him as my refuge, my 
rock, my protection ? Have I the true spirit of adoption, 



30 PRACTICAL HINTS 

which leads me in spirit to say, " Abba, Father " ? Can 
I, in the fulness of my soul, in spirit and in truth, ex- 
claim, " Whom have I in heaven but thee, and there is 
none on earth that I desire beside thee : My heart and 
my flesh fail ; but God is the strength of my heart, and 
my portion forever " ? 

2. Do I believe in the moral government of God ? 
He has told me in his word, that his eye is " in every 
place, beholding the evil and the good." Do I realize 
this ? I am told, that " he will by no means clear the 
guilty ; " that " the soul that sinneth it shall die ; " that 
" though hand join in hand, the wicked shall not go un- 
punished ; " that " the righteous shall be recompensed 
in the earth, much more the wicked and the sinner." 
I frequently bring forward these expressions of Scripture 
to show that punishment follows directly after sin, and 
cannot be evaded. But do I really understand and feel 
the force of them ? Do they come upon me in secret 
places, when evil intentions are in my heart; and do they 
drive these intentions away? 

Furthermore. Do I believe the truth of God in rela- 
tion to his dealings with those, who " deal justly, love 
mercy, and walk humbly " ? The Scriptures inform me, 
that " in every nation, he that feareth God and worketh 
righteousness is accepted with him ; " that the man w T hose 
delight is the law of the Lord, shall be like " a tree 
planted by the rivers of water, his leaf also shall not 
wither, and whatsoever he doeth shall prosper ; " that 
true wisdom's " ways are pleasantness, and all her paths 
peace." Do I conduct as though I believed this ? Am 
I determined to seek the direction of that wisdom which 
is from above, which is " first pure, then peaceable, gen- 



TO UNIVERS ALISTS . 31 

tie, and easy to be entreated, full of mercy and good 
fruits, without partiality, and without hypocrisy" ? Do I 
believe, that in keeping the commandments there is great ' 
reward ? And am I led to seek this reward, not from 
the mere love of the reward itself, but from a supreme 
love of righteousness and truth ? Do I desire that hap- 
piness which is to be found only in well-doing ? And is 
it my prayer, my aim, my strife, that I resist temptation, 
and live " a quiet and peaceable life, in all godliness 
and honesty " ? 

And do I truly believe, that God will do as he has 
said ; — that to the wicked and perverse he will measure 
out just punishment, while all those who serve him he 
will bless with the true light of the sun of righteousness ? 
That he has said it, and will do it ; for " he is not man 
that he should lie, nor the son of man that he should 
repent" ? Are these things believed and realized by me? 

3. Do I believe in Jesus Christ? Do I believe in 
him as the greatest moral teacher the world has ever 
seen ? Do I believe, that he is the Son of God ? that he 
was commissioned by the Father of all to come into this 
world and declare the truth to mankind ? Do I believe, 
that he was divinely inspired as no other man ever was ? 
that he was the " brightness of the Father's glory, and the 
express image of his person " ? That " in him dwelt all 
the fulness of the Godhead bodily ; " that is, all that ful- 
ness necessary to the accomplishment of a world's sal- 
vation ? Do I believe in him as the Saviour of the world, 
who will " see of the travail of his soul and be satisfied " ? 
who will " finish sin, make an end of transgression, and 
bring in everlasting righteousness " ? Do I believe, that 
" all power is given him in heaven and on earth " ? that 



«H 



32 PRACTICAL HINTS 



he is " the head of every man " ? that he " gave himself 

a ransom for all, to be testified in due time " ? and that 

his meat and his drink was to do the will of his Father, 

and to finish his work ? Do I believe, " that at the name 

of Jesus every knee will bow, of things in heaven, and 

things in the earth, and things under the earth ; and that 

every tongue will confess, that Jesus Christ is Lord, to 

the glory of God the Father " ? And does this .belief 

lead me to " rejoice with joy unspeakable and full of 

glory " ? Do I believe in Christ in word only ? or do I 

obey his commandments ? Do I consider that he requires 

my service rather than profession ? Do " T live by the 

faith of the Son of God " ? Do I delight to imitate and 

view the spotless character of Jesus ? Do I receive him 

as my prophet, priest, and king ? Do I perceive a moral 

glory in him above all created intelligences ? Do I strive 

to be benevolent, compassionate, forgiving, meek, and 

peaceful, as he was when on the earth ? Do I behold 

him as " the resurrection and the life " ? as the forerunner, 

who hath entered into that within the vail, and who will 

bring all, by the power of God, to share with him the bliss 

of immortality ? Is he all my soul desires ? Can I 

truly say ; 

" Come, O thou universal good I 

Balm of the wounded conscience, come ! 

The hungry, dying spirit's food ; 

The weary, wandering pilgrim's home ; 

Haven to take the shipwrecked in, 

My everlasting rest from sin ! " 

4. Is the doctrine of love my guide ? Do I truly 
understand, that " God is love " ? and that " whoso 
dwelleth in love, dwelleth in God, and God in him " ? 
Is God the highest object of my love ? And am I wil- 



TOUNIVERSALISTS. 33 

ling to forsake other objects for the sake of enjoying this 
love ? Do I feel its influence within me, prompting me 
to love others ? Do my good desires, kind wishes, and 
fervent prayers go up for all men ; for strangers and ac- 
quaintances, enemies and friends ; the vile and the vi- 
cious ? Do I bless those who curse me, and pray for 
those who despitefully use and persecute me ? Do I feel 
truly charitable towards those who may honestly differ 
from me in faith ; and am I willing to make all due al- 
lowance for their prejudices, partialities, or opinions ? Do 
I fully comprehend the meaning of Paul, when he informs 
me, that " In Jesus Christ neither circumcision availeth 
any thing, nor uncircumcision, but faith, that worketh by 
love " ? Am I gratified and happy when I meet with 
brethren of other denominations, and with them converse 
and expatiate on " the love of God which is in Christ Jesus 
the Lord " ; and as I hold such communion, do I feel the 
prejudices of party giving way within me, and my whole 
soul glowing with the fire of brotherly love ? When 
saved from the power of temptation, do I love the more ? 
When in danger and affliction, or when rescued therefrom, 
do I first of all, remember that God who suffers not a 
sparrow to fall to the ground without his notice, and with 
whom the very hairs of our head are all numbered ? In 
short, does all my life, and its enjoyments and afflictions, 
clouds and sunshine, serve to convince me, that the only 
true happiness within is love to God, and love to man ; 
and do I pray in spirit for the enjoyment of this love, 
now, and forever ? 

We have thus noticed a few general questions in rela- 
tion to great leading doctrines of the Bible, as these doc- 
trines bear on the moral conduct of man. It is our busi- 
3 



34 PRACTICAL HINTS 

ness to answer them to our own souls, and before that 
Being from whose presence we cannot flee, and who will 
give us moral life, and joy, and peace, in proportion to 
our fidelity in the cause of his truth. And if these ques- 
tions are deliberately proposed and answered, we shall 
thus prepare the way to make further examinations, and 
bring ourselves nearer up to the great standard of all, the 
Teacher of Christians himself, the " author and finisher 
of our faith." 

The words of the gifted and excellent Hannah More, 
on the subject of self-examination, are so much to the 
point in this place, that I cannot withhold them. " We 
have appetites to control, imaginations to restrain, tempers 
to regulate, passions to subdue, and how can this internal 
work be effected, how can our thoughts be kept within 
due bounds, how can a proper bias be given to the affec- 
tions, how can the little state of man be preserved from 
continual insurrection, how can this restraining power be 
maintained, if this capacity of discerning, this faculty of 
inspecting, be not kept in regular exercise ? Without con- 
stant discipline, imagination will become outlaw, con- 
science an attainted rebel. 

" This inward eye, this power of introversion is given 
us for a continual watch upon the soul. On an unremit- 
ted vigilance over its interior motions, those faithful seeds 
of action, those prolific principles of vice and virtue, will de- 
pend both the growth and formation of our religious char- 
acter. A superficial glance is not enough for a thing so 
deep, an unsteady view will not suffice for a thing so wa- 
vering, nor a casual look for a thing so deceitful, as the 
human heart. A partial inspection on any one side, will 
not be enough for an object which must be observed un- 



TO UNIVERS ALIST S. 35 

der a variety of aspects, because it is always shifting its 
positions, always changing its appearances. 

" We should examine not only our conduct, but our 
opinions ; not only our faults, but our prejudices ; not 
only our propensities, but our judgments. Our actions 
themselves will be obvious enough ; it is our intentions 
which require the scrutiny. These we should follow up 
to their remotest springs, scrutinize to their deepest re- 
cesses, trace through their most perplexing windings. And 
lest we should in our pursuit wander in uncertainty and 
blindness, let us make use of that guiding clue, as furnished 
by his word and by his Spirit, for conducting us through the 
intricacies of this labyrinth. What ITcnoio not, teach me, 
should be our constant petition in all our researches." * 

Without doubt, this work of self-examination will seem 
unpleasant ; because it is extremely disagreeable for us to 
see our dark side, to bring down our inordinate self-es- 
teem, and realize, that we are weak and frail, and have, 
in many points, transgressed the laws of righteousness and 
truth. Yet, disagreeable as the task may seem, it must 
be performed, or our Christianity will prove to us nothing 
more than a mere name, — a sound without substance. 

In this important work certain duties are to be observ- 
ed, otherwise our self-examination may not be of the 
profitable kind. 

I. We should enter upon the work with a full trust in 
God. Our help must come from him. If we are weak, he 
is strength ; if we are in darkness, he is light ; if we are sin- 
ful, he is holiness ; if we are ignorant, he is unerring wis- 
dom. And the direction is plain, " If any man lack wisdom 

* Practical Piety, Vol. I. 



36 



PRACTICAL HINTS 



let him ask it of God, who giveth to all men liberally, and 
upbraideth not." Trusting in our own strength, we shall 
accomplish but little ; but humbly and confidently looking 
to God for his aid and direction, we shall be blessed 
indeed. 

II. We must enter upon the work with sincerity. We 
may deceive men ; we may deceive ourselves ; but we can- 
not deceive God. He is not mocked ; he looketh on the 
heart ; and if we come before him with the vain pretence of 
self-examination, while at the same time we are not truly 
interested in our own case as we should be ; while we 
are dull and stupid, or engrossed in other matters, and 
only make a formal advance to the labor, without true, 
deep feeling on the subject, depend on it we shall not find 
acceptance nor aid. 

III. We should be impartial in our examination. I 
mean by this, that we should have all our faults fairly be- 
fore us, and pass judgment on them as we would on 
the faults of others. We are liable to sad mistakes here. 
Self-love has a powerful influence in our minds ; and this 
often prompts us to look with a certain degree of lenity 
on our own faults, when if we beheld them in others, we 
should at once condemn them. The best way to proceed 
in this case, is for the person to look on himself as he 
would on another, — to mark the follies, and scrutinize 
the actions, and endeavour to make a just estimate of the 
whole character. This may be a difficult work to com- 
mence, but practice will soon render it tolerable. If we 
only mark a few of our follies and sins, and overlook the 
remainder by reason of self-love, our examination will be 
profitless. 

IV. We must enter upon the work with a firm resolu- 



TO UNIVERSALISTS. 37 

tion to profit by it. Of what avail is it, that we come 
before the Lord, and ask his assistance in the examination 
of our hearts ; and discover the places where amendment 
is necessary, and then go away and neglect to do the 
needed work ? Such a course will not profit us. We 
must follow our examination with exertion. We must go 
into the work of rooting up the evils we have seen ; nor 
must we cease this work till our most ardent wishes are 
accomplished. Indolence and slackness have no part nor 
lot in the business of self-examination. 

V. We must be determined to overcome our secret 
sins. Here is one of the great essentials of self-examina- 
tion, to overcome those sins which are kept from the world, 
and are known only to ourselves. " Who can understand 
his errors ? Cleanse thou me from secret faults." So 
said the Psalmist ; and his prayer should be ours. It is 
not enough, that we appear without glaring faults before 
men. We ought to strive against little ones in secret. If 
we enter into our closet to pray, we should enter there to 
examine also. The dark places should be searched, and 
our eye kept on the lookout for the temptations that beset 
us in our retirement from the world. " He that covereth 
his sins shall not prosper ; but whoso confesseth and for- 
saketh them shall have mercy." 

VI. In self-examination we must have the true stan- 
dard before us. It is not enough, that we compare our- 
selves with professors of other religious denominations, 
and remain content with the belief, that we equal them in 
goodness. This is a sad mistake. Do we not believe, 
that ours is the best faith ? Surely ; else why have we 
embraced it ? And if it is the best, should it not lead us 

to live better than others ? I do not mean, that we should 
3# 



38 PRACTICAL HINTS 

be led into the extreme of self-righteousness, but that we 
be just as our better faith commands. Every one, there- 
fore, should be careful how he compares himself with 
others, either of differing sects or of his own ; with stran- 
gers or acquaintances, opponents or friends. Nor should 
we judge by our former actions how we may have im- 
proved in our conduct, or what degree of amendment is 
yet requisite. Some, who have to a certain degree over- 
come a few evil habits and propensities, conclude, in com- 
paring the present with the past, that the work of refor- 
mation is complete. Another sad mistake. The Scrip- 
tures are to be our only guide in this case. God's word 
is a discerner of the thoughts and intents of the heart. 
In its holy light we need not deceive ourselves. Let this 
be our standard, and we have reason to believe, that the 
work of self-examination will be true and salutary. 
Our fervent prayer, coming from the inmost recesses of 
the soul, should be, " Search me, O God, and know my 
heart ; try me and know my thoughts, and see if there be 
any wicked way in me, and lead me in the way that is 
everlasting." 

The duty of self-examination has been thus briefly 
considered. It is a duty which every gospel believer 
must observe, or forfeit his claim to Christian discipleship. 
It is idle to talk of a real Christian, who has not looked 
within his own heart, and made himself acquainted with 
its weaknesses and corruptions ; and who is not willing to 
seek that aid, in eradicating its besetting evils, which the 
Bible affords. He who does not examine and watch him- 
self, is like a heedless charioteer, who, instead of carefully 
guiding the steeds before him, gazes continually and 
thoughtlessly about, at the risk of being thrown to the 



TO UNIVERSAL ISTS. 39 

ground ; or like the mariner, who, instead of guiding his 
bark according to the rules of navigation, suffers it to go 
onward without special direction, till it is stranded, or 
dashed in pieces. 

If we are Christians in name, let us be so in deed and 
in truth ; and that so desirable an end be attained, the work 
of self-examination is to be rigidly practised by us all. 
And however hard this duty may seem in the outset, per- 
severance, with the divine blessing, will soon render it 
more easy of accomplishment. Let the reader then ask 
himself if he cannot adopt the truly Christian thoughts 
of the poet ; 

" My God, permit me not to be 
A stranger to myself and thee ; 
Amid ten thousand thoughts I rove, 
Forgetful of my highest love." 



40 PRACTICAL HTNTS 

CHAPTER III. 
WATCHFULNESS AND PRAYER. 

Although the mind, in most instances, may discern 
truth and duty, yet the propensities incident to the flesh 
too often lead it astray ; so that a powerful, continued 
exertion and watchfulness is needed, in order to escape 
" the corruption that is in the world." We are called upon 
to exercise our powers, to shake off all indolence of soul, 
and work while our earthly day lasts. What is more ab- 
horrent than indolence ? What more commendable than 
vigorous exertion in any honorable calling ? If the reli- 
gious life consisted in nothing more than mere passive be- 
lief; a quiet assent of the mind to certain theological dog- 
mas, without being called upon to act, of what advantage 
would it be ? It is " he that worketh righteousness," 
and not he that talketh or thinketh it, who is accepted of 
God. 

It is a cause of thanksgiving, that our heavenly Father 
has so connected religious enjoyment with exertion. If the 
husbandman finds the reward of his toil in the benefit here 
received for his labors ; if the student finds that delight 
in the attainment of knowledge, which inspires him to be 
continually seeking it ; yea, if all, in every other depart- 
ment of life, are called upon to labor for enjoyment, why 
should not the citizen of God's moral kingdom ? Espe- 
cially, when we behold in this kingdom one of the great- 
est possible reasons for continual, vigilant exertion, viz. 
the weakness of the flesh. Our Saviour had this in view 



TO UNIVERSALISTS . 



41 



when he said to his disciples, " Watch and pray, lest ye 
enter into temptation ; the spirit truly is ready, but the 
flesh is weak." And the apostle had a deep sense of the 
power of temptation over him, when he represented the 
contention of flesh and spirit. He writes in his letter 
to the Romans, " For that which I do, I allow not : for 
what I would, that do I not; but what I hate, that do I. 
If then I do that which I would not, I consent unto the 
law, that it is good. Now then it is no more I that do it, 
out sin that dwelleth in me. For I know that in me (that 
is, in my flesh) dwelleth no good thing : for to will is 
present with me; but how to perform that which is good, 
I find not. For the good that I would, I do not ; but the 
evil which I would not, that I do. Now if I do that I 
would not, it is no more I that do it, but sin that dwelleth 
in me. I find then a law, that when I would do good, 
evil is present with me. For I delight in the law of God, 
after the inward man ; but I see another law in my mem- 
bers, warring against the law of my mind, and bringing 
me into captivity to the law of sin, which is in my 
members." 

Human nature is the same now as it w r as in the days of 
Paul. There are in man the same evils to meet, the 
same passions to encounter and subdue, the same tempta- 
tions to resist, and the same watchfulness to be practised. 
The same advice, and the same description of the works 
of the flesh and the Spirit as were written to the Galatian 
Christians, will apply to us at the present day. " This I 
say then, Walk in the Spirit, and ye shall not fulfil the 
lust of the flesh. For the flesh lusteth against the Spirit, 
and the Spirit against the flesh; and these are contrary 
the one to the other ; so that ye cannot do the things that 



42 PRACTICAL HINTS 

ye would. — Now the works of the flesh are manifest, 
which are these ; adultery, fornication, uncleanness, las- 
civiousness, idolatry, witchcraft, hatred, variance, emu- 
lations, wrath, strife, seditions, heresies, envyings, mur- 
ders, drunkenness, revellings, and such like; of the 
which, I tell you before, as I have told you in time 
past, that they which do such things shall not inherit 
the kingdom of God. But the fruit of the Spirit is 
love, joy, peace, long-sufFering, gentleness, goodness, faith, 
meekness, temperance : against such there is no law. — 
If we live in the Spirit, let us also walk in the Spirit." 

In order, therefore, to walk after the Spirit and to fulfil 
its righteous law, we must prepare ourselves for the con- 
flict, and enter upon it with full purpose of heart to be 
" conquerors and more than conquerors through him who 
loved us," and who gave us the direction to spiritual en- 
joyment and peace. 

In the direction of our Lord, the duties of watchfulness 
and prayer are connected. There are those who watch, 
but neglect prayer. There are many who pray much, 
and watch but little or none. Each course is wrong. 
Prayer alone will not answer. Watchfulness alone will 
not. They must be united. As we propose to treat of 
each in the present chapter, we will first consider the 
duty of Watchfulness. 

The true believer is called upon to act where thousands 
of opposing influences are in operation. He cannot shut 
himself out of this world, and yet be a member of its so- 
ciety. He must sustain certain relationships; must be 
bound to others, and have others bound to him. In his 
intercourse with the multitude, he must feel the power of 
that multitude acting upon him, whether it be agreeable 



TO UNIVERSALISTS. 43 

to him or not. And it is necessary that he know and 
understand himself; that he be ready on all occasions, in 
all emergencies ; that he may act as a child of God, a 
brother to every man, an heir of immortality. If we 
could always keep where the world would not act upon 
us; away from its strife and tumult; holding intercourse 
with God in some holy solitude of nature ; in some favorite 
retreat, some consecrated apartment, and there live in 
cheering hope and faith ; moved by prayer and sacred 
aspirations, and rejoicing in the bliss of heavenly devotion ; 
then we might not so much need the exercise of a watch- 
ful heart. But secret devotional enjoyment, undisturbed, 
is not our portion. We must descend from this mount of 
rapturous adoration ; dismiss for a while these ecstasies ; 
come out of this solitude, and take our stand with the 
great world, and hear its clamors, and feel its jostle, and 
rush onward, and go with it ourselves. And here we 
must encounter many influences averse to devotion ; in- 
fluences calling on us to indulge and pamper the animal 
propensities, and to live according to the senses, fast and 
freely. In the midst of all these counter currents, we 
must move straight onward; with all these temptations 
around us, we must keep our hearts and hands pure. And 
is it not plainly seen, that he who would do this, must 
constantly watch his own spirit ? Can it be possible to 
live as we ought, if our eyes are not open, and all our 
powers in array against the forces of sin ? With what 
propriety, then, is the duty of watching enforced in the 
New Testament. 

One great reason why we should be continually watch- 
ful is, that religion is a progressive work in the soul. It 
is not a mere rapture, a transport, a flash of feeling, a fire 



44 PRACTICAL HINTS 

that burns brightly for a while, and then goes down in 
darkness. Nor is it a round of ceremonies and duties, 
made dull by repetition, and never changing in character 
nor form. It is a growth of the soul in heavenly wisdom 
and righteousness. We cannot become religious in a mo- 
ment. The kingdom "cometh not with observation," 
but like the vegetable creation, we have in its develope- 
ment, " first the blade, then the ear ; after that, the full 
corn in the ear." While in this existence, we must be 
subject to vanity ; liable to be led captive by the seduc- 
tive influences of sin. We are imperfect ; we need con- 
stant exercise against evil passions, and in favor of good- 
ness and truth. This every Christian must know and 
acknowledge. Who can deny it? "Who feels as though 
he has soared over the boundary beyond which there is 
no advancement in knowledge, or goodness, or felicity ? 
Or rather let me ask, who is there among us, who, to 
enjoy this distinction, must not experience an amazing 
growth of intellect and affection ; a truly astonishing and 
unheard-of progress in knowledge and purity ? Surely, 
there is no one of this description in any of our churches, 
in our world ; nor, if we except the King Eternal and Im- 
mortal, in the broad universe itself. All except him, 
whether in heaven or on earth, are susceptible of an im- 
measurable growth in every moral excellence ; and, for 
aught that appears, may continue to advance onward, to 
expand wider and still wider, to rise higher and still higher, 
through ages interminable." * 

In accordance with this idea of progressive improve- 
ment, our Master taught, the apostles labored, and have 
written. It is the doctrine of the New Testament. 

* Re\r. S. Streeter. 



TO UNIVERS ALISTS 



45 



" Leaving the principles of the doctrine of Christ, let us 
go on unto perfection," said the apostle. And in order to 
improve, he knew that watchfulness was necessary. "But 
I keep under my body, and bring it into subjection ; lest 
that by any means when I have preached to others, I 
myself should be a castaway." 

Look at the two great representations of the Christian 
life in the apostolic writings ; the race, and the combat. 
These will serve to impress our subject on the mind. 
The Christian is justly compared to the racers in the 
Olympic games. He is cautioned to lay aside every 
weight, and his easily besetting sins, and to run with pa- 
tience the race that is set before him. And although we 
are not obliged to contend for our faith under circum- 
stances like those which surrounded the primitive Chris- 
tians, yet this comparison is applicable to all believers in gos- 
pel truth at the present time. If we would be the faithful 
disciples of him whose life was proof against sin, we must 
understand, that we have entered the lists against all who 
strive for the mastery in the perishable gain of earth ; who 
contend for corruptible crowns. We come in the name 
of the Lord Jesus, to contend with sin and error; and, in 
his name, we trust victory will be given us. We are 
gazed upon by the surrounding world. A secret voice of 
inspiration whispers, 

" A cloud of witnesses around, 
Hold thee in full survey ; 
Forget the steps already trod, 
And onward urge thy way ! " 

We must not, then, give back, nor falter. If we would 
be truly successful; if we would at the end "rejoice with 
4 



46 PRACTICAL HINTS 

exceeding great joy," it is our duty to be fervent, watch- 
ful, prayerful. Then will the blessing of Heaven rest 
upon us, and our fight of faith, and our race of love, be 
crowned with glorious victory. 

The Christian is also represented as a soldier. His life 
is to be a warfare ; and he must be armed for the conflict. 
The direction is minutely and pointedly given by the 
apostle, in writing to his brethren at Ephesus. " Put on 
the whole armour of God, that ye may be able to stand 
against the wiles of the devil. For we wrestle not against 
flesh and blood, but against principalities, against powers, 
against the rulers of the darkness of this world, against 
spiritual wickedness in high places. Wherefore, take 
unto you the whole armour of God, that ye may be able to 
withstand in the evil day, and, having done all, to stand. 
Stand, therefore, having your loins girt about with truth, 
and having on the breastplate of righteousness, and your 
feet shod with the preparation of the gospel of peace ; 
above all, taking the shield of faith, wherewith ye shall 
be able to quench all the fiery darts of the wicked. And 
take the helmet of salvation, and the sword of the Spirit, 
which is the word of God ; praying always with all prayer 
and supplication in the Spirit, and watching thereunto with 
all perseverance and supplication." Here, again, is seen 
the need of vigilance. The Christian has enlisted under 
the banner of the cross ; the captain of his salvation is 
Jesus ; and he is to follow his leader. He is not to be 
alarmed ; for the foes against whom he contends are not 
invincible. They can be conquered with the weapons of 
the Christian armory ; if these are wielded by an arm 
disciplined according to the rules of the commander. 
Then, there is no relaxation in this war. It is perpetual 



TO UNIVERSALISTS. 47 

while life remains. Always on duty, is to be the motto 
of the Christian. He must never sleep but with his ar- 
mour on ; and be always ready to obey the first signal for 
an attack of the common enemy. 

In view of the two comparisons just noticed, may we 
not sincerely pray for that wisdom and strength of purpose 
which shall lead us to say with Paul, " I therefore so run, 
not as uncertainly ; so fight I, not as one that beateth the 
air;" and which will insure to us the victory over the 
enemies of the truth ; the joy of continued ascendency 
over error and sin. 

If by coming into the liberty of gospel truth, the be- 
liever has escaped the pollutions of the world, he is to be 
watchful, lest he be " again entangled therein, and over- 
come." Religion, although it has changed his affections, 
has not changed his nature. Although in spirit, in desire, 
in faith, and hope, and love, he is a new creature, still, he 
is the same object of the tempter as ever ; and has within 
him the same fleshly propensities to keep in subjection. He 
is liable not merely to run back into open and palpable vio- 
lations of the commandments of Christ, in common with 
the avowedly wicked ; but he may be led off in another 
direction. His religious feeling may deceive him ; and 
he may have a zeal not according to knowledge. He 
may run into strife and " vain jangling " about non-essen- 
tials, or into perplexity and restlessness about those secret 
things which belong to God, and which are not made 
clearly known to us in revelation. He may be led to 
place more reliance on favorite Christian teachers, than on 
the word of Christ. He may have his mind so filled up 
with controversial subjects, as to have no room for watch- 
fulness and prayer. He must, then, guard his heart. He 



48 PRACTICAL HINTS 

must look diligently, lest in his spiritual life he proves 
himself, after all profession, an unprofitable servant. 

Furthermore; — the world, its interests, enticements, 
and cares may be constantly calling us away from our own 
hearts ; and we are liable, after repeated calls, to give 
way, little by little, until we find ourselves loosed from our 
moorings, and drifting down the tide of worldliness towards 
indifference and unbelief. Here is danger. The more 
we neglect rigid self-discipline, the less shall we enjoy of 
the light and glory of divine truth. Many a professing 
Christian has wished he could " enjoy religion" as well as 
his neighbour. But he never could, for this reason ; he 
never took upon him the duties of watchfulness and 
prayer. 

Seeing, then, that we are surrounded by influences 
which are in continual operation against our Christian 
life, the conclusion irresistibly forces itself upon us, that 
we must " keep the heart with all diligence." In rela- 
tion to every act we are called upon to perform, the brief 
question of Bishop Butler should be asked ; " Is this I am 
going to do, right; is it good, or is it evil?" And in 
every thought it should be our highest joy to realize, that 
nothing earthly can be of such high and happy interest to 
4js as the religion of the Lord Jesus Christ. 

To the sincere lover of the Gospel, the believer who 
desires not only to hear and know the truth, but to feel 
and to practise it, the following resolutions are submitted 
for adoption. More might be added, but it will be seen 
that these embrace the great principles of Christian faith 
and conduct. 

1. I will strive to keep within me a continual remem- 
brance of my God and Saviour. 



TOUNIVERSALISTS. 49 

2. I will seek in all things a clear knowledge of my 
duty, and, according to the means given me, without fear 
of difficulties in the way, will strive to perform it. 

3. I will strive to keep this truth ever in mind, that I 
have but one life to live on earth, and that I must make 
this as profitable as possible. 

4. I will seek first, in all actions, the approval of my 
own conscience in the sight of God, whether man approve 
pr denounce my course. 

5. I will endeavour to maintain a spirit of humble, 
prayerful confidence in God ; and to that end will often 
consider my own weakness and imperfection. 

6. I will keep up a continual warfare with indolence of 
every description. 

7. I will seek to be employed in some duty or profita- 
ble work, at all times. 

8. I will endeavour to think often of death, as a true 
Christian believer should think of it ; not to cause gloom, 
but to lead my mind out of the narrow limits of this life, 
this world, and this present time, into the boundless crea- 
tion of God's wisdom and glory, and into that happy 
eternity for which all his intelligent offspring were created, 

9. 1 will be exceedingly careful how I spend time in 
frivolous and useless conversation. 

10. I will guard my mind against impure thoughts. 

11. I will always do any profitable work of duty as 
near the present time as possible. 

12. I will not only frequently consider my own failings, 
but search out ways and means to cure them. 

13. I will keep as near the truth as possible, in all my 
communications with my God, myself, and the world. 

4# 



50 PRACTICAL HINTS 

14. I will not think evil of those who directly or indi- 
rectly remind me of my failings. 

15. I will practise self-denial whenever and wherever 
it shall be necessary ; and will not consider myself in the 
right unless I learn to practise it cheerfully. 

16. I will make it a rule of life to be pleasant and 
cheerful. If constitutionally otherwise, I will discipline 
myself accordingly. 

17. I will avoid being precipitate in any action where 
deliberation is necessary. 

18. I will never be discouraged in contending against 
my own evil propensities. If victory cannot be obtained 
at once, I will labor till I have secured it. 

19. I will set my face and heart against covetousness, 
slackness in business, dishonesty, extravagance in living, 
pride of dress, meanness, talebearing and neighbour-tat- 
tling, slander, revenge, profanity, impure words or ac- 
tions. 

20. I will be temperate in eating and drinking ; and 
consider myself a fit subject of severe punishment if I am 
not. 

21. I will have charity for all who differ from me in 
opinion ; and will be ever ready to bear with patience 
whatever may be said in opposition to my own. 

22. I will " render to no man evil for evil ; but contrari- 
wise, blessing." 

23. I will not encourage in others that which I should 
abhor in myself; nor practise that myself which I should 
condemn in others. 

24. I will strive at all times to command my passions, 
so that I shall never appear enraged. 



TO UNIVERSALISTS. 51 

25. I will, if possible, make some portion of the Scrip- 
tures my daily study and meditation. 

26. I will always be seeking advancement in Christian 
knowledge and duty. 

27. I will seek to make all my trials and afflictions so 
many sources of wisdom and happiness to me. 

28. I will never forget, whether in prosperity or adver- 
sity, that every gift I enjoy comes from God ; and that in 
him is all my hope in time and in eternity, through Jesus 
Christ my Redeemer. 

Having thus briefly spoken of the duty of Watchful- 
ness, we may now consider that of Prayer as connected 
with it. 

The institution of prayer is from heaven. It was regard- 
ed by holy men of old, who loved and served God in. their 
generation, and who have left us examples of pure and 
sacred devotion. It has been one of the strongholds of 
piety in every age of the world. Notwithstanding the 
excellence of this institution, however, it has suffered 
much from the ignorance and perverseness of the human 
heart. When Jesus appeared on the earth, he found the 
people to whom he came, rigidly adhering to certain reli- 
gious forms and ceremonies, among which that of prayer 
was not the least conspicuous. They made broad their 
phylacteries, enlarged the borders of their garments; 
sounded a trumpet before them, when about to give alms; 
disfigured their faces, and loved to pray, standing in the 
synagogues, and in the corners of the streets, that they 
might be seen of men. In view of this, the Saviour holds 
the following language to his disciples. " And when thou 
pray est, thou shalt not be as the hypocrites are, for they 
love to pray, standing in the synagogues, and in the cor- 



52 PRACTICAL HINTS 

ners of the streets, that they may be seen of men. Ver- 
ily I say unto you, they have their reward. But thou, 
when thou prayest, enter into thy closet, and when thou 
hast shut thy door, pray to thy Father which seeth in se- 
cret, and thy Father, which seeth in secret, shall reward 
thee openly. But when ye pray, use not vain repetitions 
as the heathen do, for they think that they shall be heard 
for their much speaking. Be not ye therefore like unto 
them ; for your Father knoweth what things ye have need 
of before ye ask him." 

Our Lord did not enjoin precepts without uniting to 
them his own example. He observed the duty of prayer. 
When the multitude, after having been gathered to wit- 
ness his acts of love, had dispersed, we are informed, that 
" He went up into a mountain apart to pray, and when 
the even was come he was there alone." In Gethsemane 
we find him agonizing in prayer, while his disciples were 
sleeping, and saying, in bitterness of soul, " Father, if it 
be possible, let this cup pass from me, nevertheless, not 
my will, but thine, be done." On the cross, in the agony 
of death, that prayer of sublime mercy is uttered by him, 
" Father, forgive them, for they know not what they do." 
He also instructed his disciples to pray, and gave them 
that beautiful and impressive form of address to heaven, 
termed the Lord's Prayer. 

The nature and design of prayer may now be consid- 
ered. Prayer is the medium by which the creature holds 
communion with the Creator. It is the offering up of the 
soul, its desires,* its joys, and its sorrows, to him who 
"looketh on the heart," and from whose all-searching 
eye no thought or feeling can be withheld. And what is 
more excellent than all, our heavenly Father has made it 



TO UNIVERSALISTS. 



53 



a desirable, as well as important duty, for his children to 
call upon him. He assures them they shall be heard. 
" He that cometh to God must believe that he is, and 
that he is a rewarder of them that diligently seek him." 

What is the design of prayer ? It certainly cannot 
with propriety be said to change the purposes of Jeho- 
vah ; for " he is in one mind, and none can turn him." 
Here many have had wrong conceptions of prayer. They 
have supposed, that, by the repeated expostulations of his 
creatures, the great Fountain of all wisdom, justice, and 
truth, could be changed in his disposition or purposes ; 
that he could be made less severe or more kind towards 
his creatures. And in proof of this, certain portions of 
Scripture are alluded to, where God is represented as be- 
ing moved by the repeated entreaties of his children. 
These, however, should be fairly interpreted; and they 
will not affect the truth of our position. God is without 
variableness or shadow of turning. He is ever the same 
towards all his offspring. This should be kept distinctly 
in view. It is consistent with the nature and revealed 
will of God to grant blessings when prayer is resorted 
to by the creature. And we are not to conclude, that 
because our Father does not bestow certain favors with- 
out prayer, which he does with it, that, therefore, he is 
changed by the importunities of his children. Any mind 
of common capacity can understand this. God's laws are 
perfect and immutable. They who desire not a knowl- 
edge of his ways, cannot rejoice in the light of his coun- 
tenance. " Can the rush grow up without mire ? can the 
flag grow without water ? Whilst it is yet in his green- 
ness, and not cut down, it withereth before any other 
herb. So are the paths of all that forget God." Those 



54 PRACTICAL HINTS 

who seek him will find peace and joy. " For them that 
honor me I will honor," saith his holy word. Yet wheth- 
er men forsake or serve him, he is ever the same. 

When, therefore, we say, that God is unchangeable, 
let not the meaning be conveyed, that no change whatev- 
er is wrought by prayer. A desirable and happy change 
is produced by it. This change is in man. It is the de- 
sign of prayer to make him better ; to raise him from the 
contemplation of earthly things, to those which are heav- 
enly ; to learn him, as he ought to know, his entire depen- 
dence on God for " life, and breath, and all things ;" and 
to teach him obedience to his commands, and resignation 
to his will. True prayer will have this tendency. " Phi- 
losophy asks a reason for the efficacy of prayer ; and, 
waiting for an answer, never prays at all. Religion hears 
that God will be inquired of by us, thankfully bends the 
knee, touches the golden sceptre, and bears away the 
blessing." * 

Our Lord gave to his disciples a beautiful and compre- 
hensive form of prayer. It ought to be in every Chris- 
tian's heart. It contains, in substance, all that man can 
reasonably implore of his Maker. Let us consider the 
topics which it embraces. The prayer is thus recorded 
in Matthew vi. 9-13. " Our Father which art in heav- 
en : hallowed be thy name : thy kingdom come : thy will 
be done in earth, as it is in heaven : give us this day our 
daily bread : and forgive us our debts as we forgive our 
debtors: and lead us not into temptation, but deliver us 
from evil: for thine is the kingdom, and the power, and 
the glory for ever. Amen." 

* Rev. R. Watson. 



TOUNIVERSALISTS. 55 

How impressive its beginning ! " Our Father, which 
art in heaven." Not my Father, or your Father, but our 
Father, the Parent of all. Who does not know the 
true meaning of the word " father " ? We should ever 
come to God with the full conviction, that we are his 
children, and that he delights in listening to our prayers, 
and in granting our devout wishes, according to his un- 
failing wisdom and love. 

" Hallowed be thy name." The name of our Father 
is to be used with reverence and sanctity. It is to 
be separated from all degrading ideas, opinions, and ex- 
pressions. " Sanctify the Lord God in your hearts," says 
the apostle. This is the same as keeping his name hal- 
lowed. We should feel, that God is the great source of 
all purity. " He is light, and in him is no darkness at 
all." 

" Thy kingdom come." The kingdom of God is a 
kingdom of grace and glory ; a kingdom of moral truth 
and peace. It is thus described by Daniel, where the 
Messiah is spoken of. " And there was given him do- 
minion, glory, and a kingdom, that all people, nations, 
and languages should serve him ; his dominion is an ever- 
lasting dominion, and his kingdom that which shall not 
be destroyed." He who can pray in faith, " thy kingdom 
come," asks of God, that righteousness may be establish- 
ed in the earth, and that the period may come when 
" every knee shall bow, and every tongue confess, that 
Jesus Christ is Lord, to the glory of God the Father." 

" Give us this day our daily bread." Our Saviour here 
teaches us to look to God as the giver of all those tempo- 
ral blessings which we enjoy ; and to solicit and acknowl- 
edge his providential care as it is manifested in the visible 



46 PRACTICAL HINTS 

creation, and which suffers not a sparrow to fall to the 
ground without its notice. Dependence on God for our 
daily sustenance : this is the lesson inculcated ; and how- 
ever much this may be forgotten in the hour of luxury 
and prosperity, it is no less a reality, that we are but pen- 
sioners on the bounty of heaven ; as much so as the 
fowls of the air, or the cattle upon a thousand hills. 

This prayer will not encourage indolence. He who is 
rightly influenced by its spirit will put in requisition the 
means God has given him for the acquirement of his liv- 
ing ; he will be moved to active industry. As he prays 
for his daily bread to be given him, he will strive to ren- 
der himself deserving of it. 

" And forgive us our debts as we forgive our debt- 
ors." This leads us to see our duty in relation to the 
forgiveness of injuries. Our willingness to forgive our 
fellow-creatures their wrongs, should be equal to our de- 
sire to be forgiven. God is a being of forgiveness. His 
children should imitate him. If they do, they will not 
come to him with this prayer on their lips while the spirit 
of hatred or ill will is at work in their hearts. 

" Lead us not into temptation, but deliver us from evil." 
Who that is liable to be led away by temptation, would 
doubt the efficacy of prayer, if this petition were fervent- 
ly used by him in every moment of danger ? " Lead me 
not, or suffer me not to be led, into temptation." Suppose 
that individual who has contracted the dreadful habit of 
intemperance should, whenever temptation presented it- 
self, call this prayer into earnest exercise ; that he should 
begin, go through, and end the day with it; that he should 
use it the more fervently as the temptation increased? 
Would not the drunkard in this way soon become a sober 



TOUNIVERSAL.ISTS. 57 

man ? And the swearer, as he is moved to take the 
name of the Lord in vain ; or the gambler, as he is about 
to enter the secret lurking-place of sin, either to be ruined 
himself, or to aid in the ruin of others ; or the debauchee, 
as he is wending his way to the haunts of those whose 
guests are the dead in trespasses and sins, and whose 
" steps take hold on hell " ; or the murderer, as he is 
moved with the design to imbrue his hands in the blood 
of a fellow-being ; or the oppressive, the fraudulent, and 
the dishonest of every description; — would they not all, 
by the fervent exercise of this short petition when they 
were beset with temptations, be led to deliverance from 
evil, and salvation from moral death ? The answer is 
clear. This would be the effect of the prayer. 

" For thine is the kingdom, and the power, and the 
glory forever. Amen." Thine is the dominion over all ; 
thine is universal power ; thine the glory. " Thou art 
worthy, O Lord, to receive glory, and honor, and power, 
for thou hast created all things, and for thy pleasure they 
are and were created." 

This is the prayer, which the wisest of teachers direct- 
ed his disciples to use ; and which every Christian be- 
liever should know and understand. For appropriate- 
ness, simplicity, comprehensiveness, and purity of thought, 
it has never been surpassed, and it will ever stand first 
and best in the great record of human petitions to the 
God of all. 

From the fact, that this form of prayer was given 
to the disciples, we are not to infer, that no other is to be 
used. Prayers may be offered according to circum- 
stances ; and, of course, different words and forms of 
expression will be observed. It is not so much the lan^ 
5 



58 PRACTICAL HINTS 

guage of the lips, as of the heart, that God regards. It 
matters but little what place may be chosen for the offer- 
ing up of the devout petition to the Source of all light 
and love ; whether in the public sanctuary, or in the 
closet ; amidst the busy crowd, or in the retired silence 
of some consecrated spot, where no eye can behold but 
that of Omniscience. It may go up from the monarch 
on his throne, or from the beggar in rags ; from the pal- 
ace of the proud, the cottage of the lowly, or the* dun- 
geon of the prisoner. It may be the still whispering of 
the heart, or it may be clothed in words of pleasing 
sound. If it be offered in sincerity, it is the same with 
him to whom all time and space are but names, and with 
whom there is no respect of persons. 

" Prayer its way to God can find, 

From earth's deepest centre ; 
Though a wall of steel confined, 

Prayer that wall would enter j 
Rocks of granite, gates of brass, 

Alps to heaven soaring, 
Bow to let the wishes pass 

Of a soul imploring ! " 

" I will, therefore, that men pray everywhere, lifting 
up holy hands without wrath or doubting." Such is the 
language of the apostle. And this spirit of prayer is in 
exact agreement with the religion of the Son of God. 
Men are to pray to their Father in heaven for themselves, 
and for one another. And if they not only pray, but 
watch and live as faithful children, the blessings of the 
Eternal will descend upon them, and crown their lives 
with peace and happiness. 

It is not my intention here to treat on public prayer. 
This is better understood, and we may add, better prac- 



TO UNIVERSALISTS . 59 

tised, than the other great important duty of secret 
prayer. Here is the employment in which the true 
Christian finds himself at home ; here he holds sacred 
" audience with the Deity " ; confesses his sin, humbles 
himself, gives thanks for mercies received, and implores 
grace to help in future. Here the world need not enter ; 
when the heart is pouring forth its secret thoughts, its' 
secret confessions, its secret resolves to forsake the foolish 
and live. No act of a poor, frail mortal can be of deeper 
interest than that of secret prayer. Here can be no 
hypocrisy, — no speaking to be heard of men. The soul 
is in communion with God ; and the humble petitioner 
possesses feelings like those which led the poet to say ; 

" Be earth with all her scenes withdrawn, 
Let noise and vanity be gone ; 
In secret silence of the mind, 
My God and there my heaven I find." 

One hour spent in devotion like this, is worth all the 
formal prayers and vain repetitions, that ever went up 
from the lips of man. 

True prayer gives us confidence in God. It leads us 
to him under all circumstances, and learns us to repose 
unlimited confidence in his goodness. To ask God's 
blessings, and to feel the need of them, will keep us 
humble. To realize that he is ever near, will make us 
devout, and. cause us to put away all hypocrisy, and come 
to the throne of grace with sincerity and fervor of heart. 
To understand the nature and object of prayer, while we 
daily observe it, w T ill insure us resignation and peace, 
under the various trials and ills of life. And so on : look 
which way we will, we perceive the advantages of prayer. 
The lover and observer of this institution needs not to 



60 PRACTICAL HINTS 

have them repeated to him ; yet they should not be 
withheld from any who desire to keep their hearts in the 
love of God. We here speak of the advantages of se- 
cret prayer. 

It is in secret, that the heart can freely express its 
emotions to the Creator. This may not be done in pres- 
ence of the multitude. The physician is rather consulted 
in secret than in the crowd. So may the heart of man 
apply in secret to the heavenly physician, who is ready 
and willing to bestow all needed aid. 

Secret prayer enlarges the soul, and gives it greater 
views of the character, purposes, and commandments of 
God. The more the scholar applies himself to his stud- 
ies away from the world, the less of embarrassment and 
hindrance he finds ; and the more sure is his progress in 
knowledge. So of the Christian student. The more 
he enjoys of communion with God in secret, the more 
his spiritual conceptions are enlarged, and the more he 
becomes like his Father in heaven. 

Secret prayer is the Christian's privilege at all times. 
He cannot always present himself before God in temples 
consecrated to his service. Circumstances often forbid 
this. Yet he can " pray without ceasing " ; that is, he 
can keep alive the spirit of prayer, and, wherever he may 
be, he can lift up his thoughts in humble supplication and 
praise to him " who seeth in secret." 

Secret prayer makes all the duties of life easy. God 
is the great helper of his children ; and if they seek him 
they will " find grace to help in every time of need." It 
is thus, that " those who wait upon the Lord renew their 
strength." By seeking him, their confidence is strength- 
ened, and they go forth from the closet to the business of 



TO UNIVERSALISTS . 61 

life, better than ever prepared to meet all its vicissitudes. 
" Acquaint now thyself with God and be at peace ; there- 
by good shall come unto thee." 

On the other hand the neglect of secret prayer is the 
sure evidence of practical unbelief. As the garden with- 
out care will run to waste, so the heart without the in- 
fluence of prayer, will degenerate. There are those, pro- 
fessing faith in Christianity, and love for its precepts, who 
think and act strangely in regard to the duty of prayer. 
Some of these doubt the utility of public prayer, and 
express their scruples about the ostentation and vain pre- 
tence too often visible in connexion with it. They are in 
favor of secret prayers ; but even here, if another talk 
much about this, he is suspected by them of sounding his 
own trumpet ; of praying in secret, and then proclaiming 
it ! This does not suit them. They are for secret prayer; 
but, if the whole truth in relation to their own practice 
could be made known, we should perhaps find their 
prayers so secret, that their use of them has never been 
suspected even by themselves ! For such persons to 
talk about secret prayer is shameful. It is the sincere 
opinion of the writer, that we should have more, many 
more, in our churches and congregations ready to pray 
in public, did they but heed the privilege and duty of 
prayer in secret. Christian reader ; will you think of 
this, and ask yourself if the suggestion is not probably 
true ? 

Prayer to many seems a wearisome duty. This is 
because it is not understood by a heart unaccustomed to 
meditate on " things above." A popular writer has ex- 
pressed a great deal of sense in a short space on this 

subject. " But he to whom the duty of prayer is un- 

5 # 



62 PRACTICAL HINTS 

known, and by whom the privilege of prayer is unfelt ; 
or he by whom it is neglected ; or he who uses it for form 
and not from feeling, may probably say, Will this work, 
wearisome if necessary, never know an end ? Will there 
be no period when God will dispense with its regular 
exercise ? Will there never be such an attainment of 
the end proposed, as that we may be allowed to discon- 
tinue the means ? To these interrogatories there is but 
one answer, — an answer, which shall be also made by 
an appeal to the inquirer himself. 

" If there be any day in which we are quite certain, 
that we shall meet with no trial from Providence, no 
temptation from the world ; any day in which we shall 
be sure to have no wrong tempers excited in ourselves, 
no call to bear with those of others, no misfortune to 
encounter, and no need of divine assistance to endure 
it ; on that morning we may safely omit prayer. 

" If there be an evening in which we have received 
no protection from God, and experienced no mercy at 
his hands ; if we have not neglected a single opportunity 
of receiving or doing good ; if we are quite certain, that 
we have not once spoken unadvisedly with our lips, nor 
entertained one vain or idle thought in our heart ; on 
that night we may safely omit to praise God, and to con- 
fess our own sinfulness ; on that night we may safely omit 
humiliation and thanksgiving. To repeat the converse 
would be superfluous." # 

If prayer is neglected, the Christian virtues and graces 
cannot grow and expand. Let the spirit of prayer be 
restrained, and the mind lowers in its tone, and in due 

* Hannah More's Devotional Exercises. 



TO UNIVERSALISTS. 63 

time its harmony will become " horrible discord." The 
good Mr. Newton truly said, 

" Restraining prayer, we cease to fight : 
Prayer keeps the Christian's armour bright." 

The soldier who neglects his armour and his exercise, is 
not prepared for the day of battle. Let the soldier of 
the cross remember this, and cease not to pray. 

Unbelief comes in where secret prayer is neglected. 
Speculative faith, nominal belief, never yet made a Chris- 
tian, — only in name. To do God's will is to be a Chris- 
tian ; and a true Christian is a praying one. If the duty 
of prayer is neglected, the more occasion is given for 
doubt and darkness to approach and envelope the soul. 
I shall never forget the remark of a young friend, who 
had been converted to the Gospel from infidelity. " Neg- 
lect prayer, and you neglect duty ; and the neglect of 
both will make any man a practical atheist." 

In regard to seasons of prayer, every person must be 
his own judge. If all duties are justly considered ; if 
their importance and bearing on the whole life be duly 
weighed, an appropriate season will be found for habitual, 
sincere, fervent prayer. Whether that season be in the 
morning or evening, or both ; or at stated times during 
the days ; whatever may be the decision of the conscience 
on this point, let prayer be attended to, and let every 
individual have his season marked out, and observed 
with fidelity amidst all the opposing and counteracting 
influences which life will bring in his way. And in all 
his petitions, let it be remembered, that the heart should 
be suitably prepared by right views of God and the word 
of his truth. We should pray in the language of the 
Psalmist. " Let the words of my mouth, and the medi- 



64 PRACTICAL HINTS 

tation of my heart, be acceptable in thy sight, O Lord, 
my strength and my redeemer." 

In the duty of prayer, let it be remembered ; — 1. That 
God will hear the sincere petitions of his creatures. 
" Ask, and it shall be given you ; seek, and ye shall 
find ; knock and it shall be opened unto you." Matt. 
vii. 7. 2. That prayer should be in agreement with the 
will of God. " If we ask any thing according to his 
will, he heareth us." 1 John v. 14. 3. It must be of- 
fered in faith. " But let him ask in faith, nothing waver- 
ing." James i. 6. 4. It should be offered in the name 
of Jesus Christ. " Whatsoever ye shall ask in my 
name, that will I do, that the Father may be glorified in 
the Son." John xiv. 13. 5. It should be offered with 
earnestness and perseverance. " He spake a parable unto 
them, that men ought always to pray, and not to faint." 
Luke xviii. 1. These are all suggestions made by the 
Scriptures, and let us heed them. So shall our hearts 
be made holy by that influence which has sustained all 
true disciples of the Lord Jesus Christ, and which will 
never cease the operation of its renovating power, while 
there is a soul unredeemed, or a sin unforgiven. Child 
of the Almighty 1 heir of eternity ! Restrain not prayer. 
Let it rise to the throne of heaven, and it shall return in 
blessings on your head. Why not pray ? 

" Have you no words ? Ah, think again ; 
Words flow apace when you complain, 
And fill your fellow-creatures' ears 
With the sad tale of all your cares. 

" Were half the words thus vainly spent, 
To heaven in supplication sent; 
Your cheerful song would oftener be, 
Hear what the Lord hath done for rne." 



TO UNIVERSALISTS. 65 

I have thus spoken of watchfulness and prayer. They 
are both necessary, in order that we may grow in grace 
and in the knowledge of our Lord Jesus Christ. The 
one will not succeed without the other. The Master 
commands us to " watch and pray " ; and his faithful 
apostle, in the same spirit of truth, desires his brethren to 
pray " always with all prayer and supplication in the 
spirit, and watching thereunto with all perseverance and 
supplication." If we would receive their instructions, our 
duty is plain ; and may God help us to perform it. 



66 PRACTICAL HINTS 

CHAPTER IV. 

GOVERNMENT OF THE TONGUE. 

No duty is of greater importance in Christian practice, 
than the government of the tongue. However much of 
moral goodness an individual may possess, he will fail to 
obtain full credit for it, if he neglects to guard his speech. 
It is for his interest, therefore, to understand this duty, 
and strive with all his heart to perform it. 

By the tongue we communicate our thoughts, ideas, 
words, to each other. It is capable of doing much good, 
or much evil. The apostle has given a faithful descrip- 
tion of it. "Behold, we put bits in the horses' mouths, 
that they may obey us, and we turn about their whole 
body. Behold also the ships, which, though they be so 
great, and are driven of fierce winds, yet are they turned 
about with a very small helm. Even so the tongue is a 
little member, and boasteth great things. Behold how 
great a matter a little fire kindleth. And the tongue is a 
fire, a world of iniquity ; so is the tongue among our 
members, that it defileth the whole body, and setteth on 
fire the course of nature, and is set on fire of hell. For 
every kind of beasts and of birds, and of serpents, and of 
things in the sea is tamed, and hath been tamed of man- 
kind. But the tongue can no man tame. It is an unruly 
evil, full of deadly poison. Therewith bless we God, 
and therewith curse we men, who are made after the 
similitude of God. Out of the same mouth proceedeth 
blessing and cursing. My brethren, these things ought 



TO UNIVERSALISTS. 67 

not so to be. Who is a wise man and endued with 
knowledge among you ? Let him show out of a good 
conversation his works with meekness of wisdom." So 
important does the apostle consider the right government 
of the tongue, that he says, "If any man offend not in 
word, the same is a perfect man, and able also to bridle 
the whole body." And again, " If any man among you 
seemeth to be religious, and bridleth not his tongue, but 
deceiveth his own heart, this man's religion is vain." 

Language like this cannot be mistaken. Our speech 
must be kept in subjection to the law of Christian propri- 
ety ; and in order that this may be done, certain evils of 
the tongue, against which we must strive with all dili- 
gence and prayer, are here noted. 

1. Gossip. By this term is meant trifling talk, which, 
however innocently commenced, too often runs into un- 
profitable or injurious declamation and tale-bearing. Prac- 
tical illustrations of this evil abound in nearly all our con- 
versational circles. Enumeration is unnecessary if not 
impossible. The time wasted in frivolous, mischievous, 
unchristian conversation would, if profitably directed, 
serve to make better, by more than one half, the condi- 
tion of the needy around us. Amendment in this respect 
is loudly called for. What are you talking about ? should 
be a question which we should often carry with us, espe- 
cially when in company with those whose tongues are 
ready to move in any direction. 

Unprofitable remarks on the peculiarities or failings of 
others, are too often indulged in. This is one of the cry- 
ing sins committed in our social circles ; and ought to be 
discountenanced by the Christian believer. It was a 
good saying of a shrewd old man, when asked what he 



68 PRACTICAL HINTS 

thought about his neighbour, " I will tell you, after I have 
sufficiently examined myself." 

There are times when we may speak of our neigh- 
bours ; when the failings or peculiarities of others may be 
noticed by us. We must take lessons of the contrasts as 
well as of the agreements in the world around us. But 
these lessons should be taken in the proper time and 
manner. Our duty is to say as little as possible about 
the failings, but as much as is profitable about the virtues, 
of others. 

All neighbourhoods and places are not alike infested 
with the evil under consideration. Generally speaking, 
there is a marked difference between the city and coun- 
try in this respect. In the one, gossip frequently dies of 
neglect ; in the other, it is the great commodity of social 
speech and leisure time. Yet everywhere the evil is the 
same, and should be frowned upon by every one who 
desires the moral elevation of the society in which he 
moves. Christians have no right to be " busy-bodies in 
other men's matters." Whispering, tale-bearing, invidi- 
ous comparisons, and wicked innuendoes, should be strictly 
guarded against. When the apostle says, "Let no cor- 
rupt communication proceed out of your mouth," he de- 
fines the expression ; " that which is not good to the use 
of edifying, which does not minister grace unto the hear- 
ers." Would we only consider the waste of time where 
gossiping is followed, we should have before us a strong 
inducement to avoid the evil, and use our tongues more 
to' the acceptance of God, and the benefit of our fellow- 
men. 

2. Slander is another evil of the tongue. This evil 
often comes of the one just considered. To recount its 



TO UNIVERS ALISTS . 69 

effects would be to declare what the world has often 
heard, and which need not be repeated. It is enough 
for us to know, that slander should find no favor with the 
disciple of Christ. 

" Thou shall not bear false witness against thy neigh- 
bour." This is the plain scriptural commandment. Were 
it heeded, nearly all slanderous tongues would be silent ; 
for the greater portion of slander is falsehood. It lives 
and spreads from the fact, that men are not sufficiently 
governed by the charity that " thinketh no evil," and that 
"sufFereth long and is kind." They are too willing ta 
receive one definition which the apostle gives it, in a lit- 
eral sense, which is, that it " believeth all things"; and 
consequently take every evil report for granted as truth. 
Such is not in accordance with the spirit of Christianity. 

Various are the causes of slander. Sometimes it oris- 
inates in littleness or meanness of mind ; sometimes in 
self-love or self-esteem ; in envy, jealousy, love of mis- 
chief, or malignity. All these evil dispositions have put 
in operation the tongue of slander, and caused the peace 
of individuals, families, societies, and neighbourhoods to 
be invaded or destroyed. No greater plague can be 
found in any community than a slanderer; one always 
ready to bear about every strange report against character, 
that can be raised ; causing jealousies, evil surmises, 
family disputes, and numerous wicked speeches ; giving 
an evil and disreputable name to that community. The 
language of Scripture will especially apply to such ; 
" Whose throat is an open sepulchre." Pestilence, 
moral pollution, and death are there. 

Listen to those tongues. They are Christian tongues. 
So says report. But they are in bad business now. 
6 



70 PRACTICAL HINTS 

What is it ? Slander. They are dealing out what they 
know, or ought to know, to be false, about another sect, to 
injure that sect, and exalt their own. How would they re- 
gard such conduct in others towards themselves ? Let 
them consider the golden rule. Perhaps some of their 
company hear the slander and are silent, when they ought 
to speak against it. Then they also are guilty. Where 
is the difference between telling a falsehood, and wilfully 
withholding the truth which would save our brother's char- 
acter, when we hear it misrepresented or scandalized? 
If I hear what I know to be false about my brother, his 
conduct, or opinions, and am silent, when no one else 
will speak in vindication of him, I am a partaker in the 
falsehood. It proves that I do not love my brother, if I 
suffer his name and reputation to be abused. And " if I 
love not my brother whom I have seen, how shall I love 
God whom I have not seen ? " 

Slander is a " deadly poison" in the religious world. 
Contending sects and individuals speak evil things of each 
other ; and these are repeated and magnified ; and he 
who can talk the most vehemently, and have the last 
word, is considered victorious ; and the enemies of the 
Gospel are pleased with this disputatious spirit among 
Christians, and ironically insinuate, that a religion which 
admits of so much slander, must be a very profitable one 
to mankind ! This is shameful, indeed. Christian reader, 
do you see it as it is? If not, look again, and be wise. 

Turn from the religious to the political community. 
What an unpleasant picture here presents itself. So far 
does the spirit of slander and detraction prevail, that no 
man dares permit himself to be held up for any office of 
consequence or trust, unless he first concludes to stem the 



TO UNIVERSALISTS. 71 

tide of slander which must inevitably set against him. 
Such work is derogatory to that freedom and purity which 
should ever be held sacred among us. Christian poli- 
ticians ! here is a lesson for you. To whatever party 
you may be attached, use all your influence against slan- 
der. Encourage it not, in thought, word, or deed. Re- 
member that to every person "a good name is better than 
precious ointment." 

It has already been hinted, that there are instances 
where the evil conduct of our neighbours should be no- 
ticed ; when it will become a subject of conversation or 
discussion. If a man has broken the laws, it is our right 
or duty to speak of it. If our characters are suffering 
from scandal, we are bound to search out the causes and 
the offenders, and make our defence as honest Christians. 
If we see a neighbour or brother departing from the ways 
of moral rectitude and peace, it may be our imperious 
duty to speak of it to another, whose influence may be 
needed in restoring him. Such things do not constitute 
slander. They form a part of our moral duty. 

Would we avoid the evil of speaking ill of our neigh- 
bours, we must strive to suppress all evil feeling towards 
them. And when the faults of others become the subject 
of just remark with us, then is the time to beware of the 
spirit of slander ; to say nothing, insinuate nothing, with 
an evil disposition ; but to speak and hear with strict 
reference to our own benefit, and that of our offending 
neighbour. Whenever we speak of the failings of 
others, we should remember that we are like them, poor, 
fallible creatures ; that perhaps others are looking at our 
faults, and speaking of them as freely as we are convers- 
ing on those of our neighbour ; and that it becomes us, in 



72 PRACTICAL HINTS 

judging others, to consider "the beam that is in our own 
eye." A good writer has very justly remarked, that 
" there are no souls so fearful to judge others, as those 
who most judge themselves. They give a favorable in- 
terpretation to what others do, because they are acquainted 
with their own frailties ; just as in the Olympic games, 
the wrestlers did not put the crown upon their own heads, 
but upon the heads of others." 

If we would be as ready and willing to hear good 
spoken of our fellow-men, as evil, it would be well. It 
is recorded of Peter the Great, that when one was speak- 
ing ill of another in his presence, he first listened atten- 
tively, but soon interrupted him with the question, " Is 
there not a fair side to his character ? Come, tell me 
what good qualities you can remember." Here is evi- 
dence of true goodness of soul. Those who profess the 
charitable religion of Christ may profit by it. 

But the evils of vain conversation and slander have 
been seen, known, felt, by us all, in a greater or less de- 
gree. As lovers of mankind, as good friends, citizens, 
neighbours, brothers, Christians, we are bound to set our 
faces and hearts against them. Let us discourage in 
thought, word, and action, every attempt to perpetuate 
them among us. If we cannot guard our tongue, let us 
keep silence. If we dare not trust it with other tongues, 
let us keep out of society as much as possible, till we 
have gained the mastery over that unruly member. 
There is a story of one Pambas, an unlettered man, in 
the early ages of the church, who came to another that 
was versed in the Scriptures, and desired to be taught a 
Psalm. He turned to the 39th, and read the first verse. 
" I said, I will take heed to my ways, that I sin not with 



TO UNIVERSALISTS. 73 

my tongue." " Hold ! " exclaimed Pambas, " read no 
further ; this verse will be enough, if I can practise it." 

We have the example of Jesus in " keeping our 
tongues from evil, and our lips, that they speak no guile." 
Even " when he was reviled he reviled not again," but 
returned blessing for cursing; the spirit of love for that of 
evil. We should strive to be like him. " Let the same 
mind be in you that was also in Christ. Let your speech 
be always with grace, seasoned with salt." Beware of 
vain conversation and slander. 

3. Lying is another evil of the tongue. The apostle 
is careful to warn his brethren against this evil. " Where- 
fore, put away lying ; speak every man truth to his neigh- 
bour." Will it be asked, if it is possible for Christians to 
speak falsely ? Unpleasant as the answer may be, we 
are obliged to reply in the affirmative. It is sometimes 
the case, that those who profess the truth, are given to 
falsehood. Who made that bargain where the truth was 
wilfully overstrained in the sale of a beast, a piece of land, 
or an article from the store ? One who professes to " deal 
justly," and who frequently repeats the Christian rule, 
Deal as you would be dealt by. Another person stood 
near when that bargain was made, and knew of the false- 
hood. He went away and told a greater one ; and 
when detected, settled with his own conscience by refer- 
ring to the example. What a stumbling-block was this 
Christian ! And why did he tell the falsehood ? Only 
that he might get gain. His Christian principle was sac- 
rificed for the best end of a bargain. Alas ! we would 
think as well as possible of human nature, but there are 
instances among professors, in which this sin is too glaring 
to be mistaken : there are too many like the attorney of 
6* 



74 PRACTICAL HINTS 

whom I once heard, who, on being reminded that he had 
defrauded another, and that such conduct was not com- 
patible with his Christian profession, indifferently observ- 
ed, that he never suffered his religion and his business mat- 
ters to mingle ! Let us look within, and see if the dispo- 
sition to speak falsely is there : for "out of the abundance 
of the heart the mouth speaketh." 

A certain popular writer * has made a classification of 
lies uttered in the various walks of life ; and it is really 
startling at first, to know that so much can be said on the 
subject. To hear the enumeration of " active and pas- 
sive lies,— lies of fear, flattery, benevolence, convenience, 
interest, wantonness, &c." Such an array seems to 
strike us with apprehension, that the sin of lying is one 
which •" doth most easily beset us," and which, therefore, 
calls for our constant watchfulness. It is impossible here 
to describe the various methods of falsehood which are 
practised by mankind. It is not needful that they be de- 
scribed. Let us learn to be faithful to the truth in little 
things, and we surely shall be in matters of more weighty 
importance. " White lies," often do as much mischief as 
black ones. They are both of the same genus. In our 
various transactions with the world, we are to watch dili- 
gently for the truth ; in trade, in labor, in all intercourse 
of pleasure or of gain ; wherever we may be placed, and 
whatever may be about us, lying should be shunned and 
despised. " Lying lips are an abomination to the Lord." 

When Aristotle was asked what a man could gain by 
telling a falsehood, he answered, that he was not to be 
credited when he spoke the truth. Among all good phi- 

* Mrs. Opie. 



TO UNIVERSALISTS. 75 

losophers truth has been venerated, and falsehood despis- 
ed. Eminent writers have well agreed in this matter. 
A few examples may not be out of place. Mr. Addison 
makes the following sound statement : " The great viola- 
tion of the point of honor from man to man is, giving the 
lie. One may tell another that he drinks and blasphemes, 
and it may pass u nnoticed ; but to say he lies, though 
but in jest, is an affront not so easily expiated. The rea- 
son, perhaps, may be, because no other vice implies a 
want of courage so much as the making of a lie ; and, 
therefore, telling a man he lies, is touching him in the 
most sensible part of honor, and indirectly calling him a 
coward. I cannot omit, under this head, what Herodo- 
tus tells us of the ancient Persians, that from the age of 
fifteen years to twenty they instruct their sons only in 
three things ; to manage the horse, to make use of the 
bow, and to speak the truth."* The biographer of Dr. 
Johnson thus speaks of that truly great man. " He 
would not allow his servant to say he was not at home 
when he really was. ' A servant's strict regard for truth,' 
said he, ' must be weakened by this practice. A philos- 
opher may know that it is merely a form of denial ; but 
few servants are such nice distinguishes. If I accustom a 
servant to tell a lie for me, have I not reason to apprehend, 
that he will tell many lies for himself?' " The same bi- 
ographer continues ; " The importance of strict and scru- 
pulous veracity cannot be too often inculcated. Johnson 
was known to be so rigidly attentive to it, that even in 
his common conversation, the slightest circumstance was 
mentioned with exact precision. The knowledge of his 

* Spectator, Letter 99. 



76 PRACTICAL HINTS 

having such a principle and habit, made his friends have 
a perfect reliance on the truth of every thing that he told, 
however it might have been doubted if told by others." 

Dr. Paley's definition of lying may not be out of place. 
" A lie is a breach of promise : for whoever seriously ad- 
dresses his discourse to another, tacitly promises to speak 
the truth, because he knows the truth is expected. Or 
the obligation of veracity may be made out from the di- 
rect ill consequences of lying, to social happiness. Which 
consequences consist, either in some specific injury to par- 
ticular individuals, or in the destruction of that confidence, 
which is essential to the intercourse of human life ; for 
which latter reason, a lie may be pernicious in its general 
tendency, and therefore criminal, though it produce no 
particular or visible mischief to any one. 

" There are falsehoods which are not lies ; that is, 
which are not criminal : as, where no one is deceived ; 
which is the case in parables, fables, novels, jests, tales 
to create mirth, ludicrous embellishments of a story, 
where the declared design of the speaker is not to inform 
but to divert, &c." * 

The saying that " the truth is not to be spoken at all 
times, " has long been used in the world ; the true mean- 
ing of which is, that we are never gratuitously or official- 
ly to utter offensive truths. There are certain cases 
where all that is true need not be uttered; but these in- 
stances give not the least countenance to the sin of false- 
hood. The propriety of lying cannot be admitted. 

It is for the practical believer in the Gospel to view 
this subject in its true light. Let him consult the divine 

* Moral Phil. Vol. I. Ch. 15. 



TOUNIVERSALISTS. 77 

word, and there read : " Ye shall not deal falsely, nor 
lie one to another. — He that worketh deceit shall not 
dwell within my house ; he that telleth lies shall not tar- 
ry in my sight. — A poor man is better than a liar. — Let 
the lying lips be put to silence. — Lie not one to another." 
The fate of Gehaza, who lied to the prophet Elisha, and 
of Ananias and Sapphira, recorded in the New Testa- 
ment, set before us the odiousness of falsehood, and the 
great importance of truth. God's commands are as binding 
on us, as on those of whom we read in the Scriptures ; 
and we are not to disregard them. He is a God of truth; 
and will punish all deception and falsehood. 

Let the Christian, then, strive in every way to discour- 
age falsehood, and establish the truth. This can be 
done by setting a guard on the lips, and taking due care 
how we speak about little things. If we are faithful in 
small speeches, we shall be in greater ones. If truth is 
our doctrine, truth should be our practice. Esdras says of 
truth, " It endureth, and is always strong, it liveth and 
conquereth forevermore. With her there is no accepting 
of persons, or rewards, but she doeth the things that are 
just, and refraineth from all unjust and wicked things ; 
neither in her judgment is any unrighteousness ; and she 
is the strength, kingdom, power, and majesty of all ages ; 
blessed be the God of truth." 

4. Cursing and Swearing. These evils of the 
tongue cannot be too pointedly condemned. Cursing is 
contrary to the Gospel of peace. " Bless and curse 
not," is the instruction of heavenly wisdom. Whatsoev- 
er is opposed to this, cometh of evil. If our heavenly 
Father had instructed us to render evil for evil, abuse for 
abuse, railing for railing, we might have some justifiable 



78 PRACTICAL HINTS- 

ground for cursing : or if he had manifested this disposi- 
tion towards those who abuse his blessings and transgress 
his laws. But he has taught us to do good ; to be kind 
as he is, even to our enemies ; and to love our neighbour 
as ourself. With these considerations in our minds, we 
shall be led to avoid all cursing and bitterness ; keeping 
our tongues from evil and our lips from guile. Cursing 
is followed by those who delight in doctrines of retaliation 
and revenge, and whose speeches conform to their doc- 
trines. But the believer in the Gospel of peace and 
love should ever avoid it. The expression, " Heaven 
bless you," coming from the heart, is the most appro- 
priate imprecation a true Christian can utter. 

Swearing is one of the most shameful evils now preva- 
lent in community. Its influence is pernicious in the 
extre ne. Ii may be justly said now, as it was ancient- 
y, " Because of swearing the land mourneth." It per- 
vades all ranks and grades in life, and is one of the 
foulest blots on a civilized and professedly Christian 
peop'e. 

What is most strange of all touching this vice is, that 
whenever it is seen by the eye of reason and propriety, 
it is abhorred. Nobody attempts in sober earnest o jus- 
tify it. Nearly all will allow, that it is an evil and a sin. 
Its use is a breach of the laws of civility and politeness, 
— of decorum and dignity. The saying is familiar with 
every one, that 

" To swear is neither brave, polite, nor wise." 
And there is one fact of encouraging import in relation 
to this evil ; which is, that the secret feeling of society 
does not justify it. Speakers do not swear in large, re- 
spectable assemblies; however animated or vehement in 



TO UNIVERS ALISTS. 79 

speech, they may become. Swearing is not heard from 
the judge on the bench, nor from the lawyer at the bar. 
Female society has discarded it. And it has been point- 
edly remarked, that " He who uses oaths in writing, 
leaves the imaginations of his readers to fill up the blank, 
because he dares not write them down. He who utters 
them in conversation can aver but one excuse, a deficien- 
cy in brains and language. Fools may be pitied and for- 
given, but the man who cannot open his mouth without 
shocking the moral feelings of his hearers, and breaking 
both the human and divine law, should be silent." 

The professor of the religion of Jesus Christ has a 
special reason for avoiding this heinous sin. It is forbid- 
den in the Scriptures. " Thou shalt not take the name 
of the Lord thy God in vain." Such was the command- 
ment to Israel. " Swear not at all, neither by heaven, 
for it is God's throne ; neither by the earth, for it is his 
footstool ; neither by Jerusalem, for it is the city of the 
great King ; neither shalt thou swear by thy head, be- 
cause thou canst not make one hair white or black. But 
let your communication be yea, yea, nay, nay ; for what- 
soever is more than this cometh of evil." Such is the 
language of the Son of God : and the apostle James has 
followed the example of his Master in this injunction ; 
" But above all, my brethren, swear not." He knew 
that Christians were surrounded by this evil, and he bids 
them beware. It is the height of inconsistency for a be- 
liever in Gospel truth to swear. Is he to take in vain the 
sacred name of Him who is from everlasting to everlast- 
ing the Father and friend of all his children ? How 
would this seem if illustrated by coming home to our af- 
fairs in life ? What should we think of that son whom 



80 PRACTICAL HINTS 

we knew to have a kind, provident parent, should we 
perceive him, after professing to love that parent's char- 
acter, and to respect his name, quietly listening while 
that name was abused, united with curses, and taken in 
vain, and even joining himself in this very abuse and 
blasphemy ? We should at once pronounce him a hypo- 
crite, and conclude, that we had rather have that man's 
example, than hear so much of his profession. And this 
conclusion would be just. Apply this supposition to the 
believer in that God, who is " good^ unto all, and whose 
tender mercies are over all his works '' ; and ask how he 
appears when giving countenance by word or deed to the 
sin of profane swearing ? Well, then, might the apostle 
say, u above all, my brethren, swear not." 

To point out at length the pernicious influence of 
swearing would exceed our present limits. Besides, there 
is no need of any long array of arguments against swear- 
ing, when its evils are so palpable. It is ungrateful to 
God, disrespectful and debasing to man. And its ten- 
dency is to banish from the mind all hallowed thoughts 
of the great Creator ; and thus sink the human mind to 
a level with the brute. It has a tendency also to weak- 
en the importance of oaths in our courts of justice : for 
if a man will not reverence his Maker's name in his com- 
mon intercourse of life, is it to be supposed he will be 
more inclined to honor it, when called to give his testimo- 
ny at a human tribunal ? 

Archbishop Tillotson remarks, in one of his sermons, 
that " Some appear to be constitutionally avaricious ; some 
are naturally gloomy and dejected ; some sulky and re- 
vengeful, and others obstinate and violent. But no one 
was ever born with a swearing constitution." In short, 



TO UNIVERS ALI STS . 81 

there can be no palliation for this sin ; and it should meet 
the decided reproof and condemnation of all lovers of the 
Christian name. The power of speech is given us to 
glorify God. Let us thus employ it. The thousands of 
voices in the earth around us, are filled with thanksgiving 
and joy. Shall man be the only exception to this order? 
Shall his lips curse in, bitterness ; his tongue blaspheme ? 
Forbid it heaven ! Teach us to suppress all swearing in 
word or thought, and learn us to employ our speech in 
blessing and in praise ! 

There is another evil of the tongue on which I need 
not dwell at length ; because, if those already noticed 
are avoided, it is quite evident, that this will not be prac- 
tised. I allude to vulgarity. It is to be borne in mind, 
by every Christian, that purity of language is most gen- 
erally the sure indication of a good heart. This is in agree- 
ment with the truth, that " out of the abundance of the 
heart the mouth speaketh." No special rules need be 
given on this subject. It is not required of us, that in 
our observance of the " yea, yea, and nay, nay" injunc- 
tion, we measure every word and sentence of speech with 
exact precision. Thousands of things are, and may be 
said, in our daily rounds of life, which are not absolutely 
needful, but which do no harm, which aid in keeping 
alive, and in action, the social feelings, and teach us to 
prize them as blessings from God. But all corrupting 
communications are to be avoided. " For he that would 
love life and see good days, let him refrain his tongue 
from evil, and his lips, that they speak no guile." 



82 PRACTICAL HINTS 

CHAPTER V. 

CULTURE OF THE MIND. 

If any truth is taught with clearness, it is, that Chris- 
tian believers must " grow in grace, and in the knowl- 
edge of our Lord Jesus Christ." Such is the instruction 
given in the New Testament ; and we can conceive of 
no requirement more reasonable than this. The Chris- 
tian, when he becomes converted from the error of his 
thoughts and ways to the belief of divine truth, and the 
humble desire to practise it, has just entered a school of 
instruction. He has learned the first elements from his 
Master, Christ, " the teacher come from God," and is 
now to sit at his feet and hear his words ; to listen as he 
communicates the precepts of holiness, and guides the 
understanding and the heart into new and more glorious 
fields of heavenly truth. Merely to enter the school is 
not enough. True scholarship is required ; and this can 
come only of diligent application to the sublime science 
of religion. 

The Scriptures abound in proof of the advancement 
and expansion of the Christian mind. Jesus himself is 
said to have " increased in wisdom and stature, and in 
favor with God and man." The apostles, after their 
conversion to Christ, needed much enlargement of faith 
and hope, much growth in love. Paul, notwithstanding 
his sudden and thorough change in feeling and sentiment, 
continued to receive new light and new strength during 
his earthly pilgrimage. He wished to " perfect that 



TO UNIVERS ALISTS. 83 

which was lacking in the faith " of his Thessalonian 
brethren ; and desired, that all with whom he held inter- 
course should understand from him, that he could not 
consent to stand still ; but that he would " press onward 
toward the mark of the prize of the high calling of God 
in Christ Jesus " ; that they might " grow up into him 
in all things, which is the head, even Christ." He would 
have them " rooted and grounded " in him, that they 
might " be able to comprehend with all saints, what is 
the breadth, and length, and depth, and height ; and to 
know the love of Christ, which passeth knowledge, that 
they might be rilled with all the fulness of God." 

The apostle Peter, notwithstanding the zeal with which 
he entered the service of his Master, was comparatively 
ignorant and blind, until he became quickened and his 
mind enlarged, in consequence of the vision by the Sea 
of Joppa. Previous to this, Jesus had occasion to say 
to him, " Get thee behind me, Satan, for thou art an 
offence unto me. — When thou art converted, strengthen 
thy brethren. — Thou shalt deny me." When he began 
to advance in the Christian course, he learned, that 
" God had granted unto the Gentiles repentance unto 
life." He saw, that his master's service was one of dis- 
cipline and progress ; and therefore exhorts his brethren, 
that they be not " led away by the error of the wicked, 
nor fall from their own steadfastness." He instructs and 
admonishes in the true spirit of a faithful brother and 
friend. " Grace and peace be multiplied unto you, 
through the knowledge of God, and of Jesus our Lord, 
according as his divine power hath given unto us all 
things that pertain unto life and godliness, through the 
knowledge of him that hath called us to glory and virtue : 



84 PRACTICAL HINTS 

Whereby are given unto us exceeding great and precious 
promises ; that by these ye might become partakers of 
the divine nature, having escaped the corruption that is 
in the world through lust. And beside this, giving all 
diligence, add to your faith, virtue ; and to virtue, knowl- 
edge ; and to knowledge, temperance ; and to temper- 
ance, patience ; and to patience, godliness ; and to godli- 
ness, brotherly kindness ; and to brotherly kindness, 
charity. For if these things be in you and abound, they 
make you that ye shall neither be barren nor unfruitful 
in the knowledge of our Lord Jesus Christ. But he 
that lacketh these things is blind, and cannot see afar off, 
and hath forgotten that he was purged from his old sins. 
Wherefore the rather, brethren, give diligence to make 
your calling and election sure : for if ye do these things 
ye shall never fall." # 

Directions from the Scriptures need not be multiplied. 
The New Testament everywhere informs us of the 
growth of the mind in truth and virtue. It is proper, 
therefore, that we understand the importance of the sub- 
ject, and seek to make ourselves proficients in the wis- 
dom that cometh from above. 

Without conveying the idea, that every religious mind 
must also be a learned mind, I would lay it down as an 
indisputable truth, that every Christian mind will seek 
to know and learn all it can, of nature and of revela- 
tion. It will realize, that it is in a world of greatness, 
wonder, and intelligence ; that everything therein may 
be made subservient to its wants and real interests ; 
and that, according to the means bestowed, the whole 
mind should be kept in healthful, vigorous action. 

* 2 Pet. i. 2-10. 



TO UNIVERSALISTS. 85 

The mind is justly compared to a garden ; it needs 
cultivation. We are to employ ourselves busily in it ? 
seeking to remove all the noxious weeds, that impede 
the growth and impair the beauty of the plants of holi- 
ness, and striving to bring forth fruits in rich abundance, 
to the honor and glory of God. We are to understand 
our weaknesses, so that they may be overcome ; and our 
wants, so that we may seek supplies for them. Life is 
short. While we live here, we wish to know and enjoy 
as much as possible. This is the general desire of man- 
kind. And how shall it be gratified ? The true answer 
is, by understanding and improving the powers given us. 
The mind is the seat of enjoyment. " The mainspring 
is within. If that works, there is life, and growth, and 
upward progress." 

So an admirable writer has said ; and her subsequent 
words are worthy our attention here. " I have earnestly 
desired to make you realize, that religion is not some- 
thing by itself, apart from our common concerns, some- 
thing to be got at some sudden turn, or distant period of 
life ; but the golden thread, which should run through all 
your actions, the leaven that leaveneth the whole lump. 
If this be so, then this world's work, which inevitably 
occupies the greater part of your time, and the social 
pleasures that are your recreation, the commonest ser- 
vices, and your every day family intercourse, may be 
consecrated by a spirit of religion. If this be so, there 
may be altars in your hearts, and your homes may be 
temples of God." # 

This is truth. All enjoyment has its seat in the mind. 

* Miss Sedgwick. 

7* 



86 PRACTICAL HINTS 

And if the mind be under the influences of divine truth, 
it will realize the most exquisite happiness of which the 
soul of man is susceptible. Then we shall not be obliged 
to wander abroad for sources of delight and pleasure ; 
nor shall we ever, as thousands do, feel ourselves alone. 
What a feeling for a living, improving believer in heaven's 
revelation I Alone ! There is no such word in the 
Christian's vocabulary. It is the barrenness of the mind, 
the neglect of the heart that causes loneliness, and leads 
thousands to be filled with dulness and displeasure at the 
idea of being in close communion with themselves. Let 
it be understood, that in all things we are to be religious ; 
that religion is a progressive work in the mind, a con- 
stant exercise of all the true virtues in every action of 
life ; an attendant, which should never for a moment 
forsake us ; and the foundation is laid for the enjoyment 
of that gospel life which will shed over the whole soul, 
and all its affections, the sweet fragrance of heavenly 
love and peace. 

The mind then must be disciplined ; and this discipline 
is the work of the whole life. Perfection cannot be 
gained in this existence, although we are to aim for it. 
Thus aiming, we shall live higher and holier, and bring 
forth more abundantly of the fruits of the Spirit. There 
will always be some work to do ; so that we never need 
repose in indolence or inactivity. 

Some of the practical duties of the Christian have 
already been pointed out, such as self-examination, watch- 
fulness, and prayer. Without these, no permanent ad- 
vancement can be made. If the mind is to improve, all 
necessary means are to be put in requisition. And 
these means are clearly set forth in the Scriptures. 



TO UNIVERS ALISTS. 87 

They imply a work, not of sudden accomplishment, but 
of long perseverance and untiring industry. 

" Ye are not your own," saith an apostle, " for ye are 
bought with a price ; therefore glorify God in your body 
and spirit, which are his." And how shall God be thus 
glorified, but by the dedication of all our powers to him, 
and a continual striving to make ourselves worthy the 
title of his children. He has " fearfully and wonderful- 
ly " constituted us ; and it should be our highest aim to 
live in the knowledge and conscious enjoyment of his 
character and holy laws. He has formed us for happi- 
ness, and, if we will seek aright, we may enjoy it. The 
only true, substantial happiness on earth is that enjoyed 
by the well-disciplined, devout mind, enlightened by 
gospel truth. Will it be asked, why the body is here 
mentioned in connexion with the spirit ? Let it be un- 
derstood, that the doctrine of making the body wretched 
for the good of the soul is nowhere taught in the New 
Testament. Bodily comforts are to be sought, as well 
as spiritual enjoyments. Both are required according 
to the institution of heaven. Every one knows how 
much the happiness of the mind depends on the situation 
of the building it inhabits ; and therefore the demand is 
rational, that we glorify God in body and spirit. 

This, however, is not the direct answer to the ques- 
tion just proposed. It will not be out of place, there- 
fore, to remark, in this section of our chapter on the cul- 
ture of the mind, that health should by all means be 
consulted, and, if possible, preserved. There are cer- 
tain physical laws in the great system, which, if not re- 
garded, will cause pain and sorrow. No matter how 
sincere and devout in feeling the religionist may be, or 



88 PRACTICAL HINTS 

how punctual in all his forms and acts of worship, if he 
will not heed these physical laws of his nature. If, 
through the intensity of mental or moral action, he neg- 
lects the proper care of the corporeal system, he cannot 
reasonably expect to enjoy that measure of happiness, 
which he so strongly desires. I do not say, that the cul- 
ture of the mind may not be attended to, even if bodily 
health is unsound ; for many proofs might be adduced, 
where the mind has grown, notwithstanding many phy- 
sical obstructions were in its way. The truth here as- 
sumed is, that as health is one of the chief blessings of 
this existence, and as the mind can best act when there 
is the least of corporeal impediment, it should be our 
aim to keep in tune, as nearly as possible, the whole of 
that complicated system, which God has given us. 
Health is a duty as well as a blessing. We must study 
the laws on which it depends, and obey them. Mens 
sana in corjpore sano, a sound mind in a healthy body, 
was esteemed by the ancients the greatest blessing. It 
is to be lamented, that many pretended wise ones, in 
modern days, conduct as though they believed not this 
expressive saying. Who has not witnessed examples of 
this nature, - — where zealots in religion had entirely 
overlooked bodily comfort and convenience, and, in 
defiance of the laws which govern the physical man, 
were seeking and pretending to enjoy religion at the 
expense of health ! How much preaching, praying, and 
exhorting have been heard from those, who, instead of 
thus exerting their feeble frames, should have been 
silent ; but who verily thought they were doing God 
service, thus to spend their physical force for the spirit- 
ual good of themselves and others. The law of God, — 



TO UNIVERSALISTS. 89 

the doctrine of Christ, teaches no such absurdity as this. 
It is true, the Scriptures teach self-denial ; but never at 
the expense of health. This would be a contradiction 
of the law of heaven. 

It is clear, then, that the laws which promote and reg- 
ulate bodily health should be strictly and constantly ob- 
served. In all labor and exercise, in arduous duty or 
exhilarating amusement and pleasure, we should remem- 
ber this j and thus observe one of the main articles in 
the great constitution under which we " live, and move, 
and have our being." 

As bodily health is not only an important blessing, but 
a duty, the health of the mind is no less needful and 
desirable. This the believer in gospel truth will con- 
sider. The same apostle who has spoken so pointedly 
on the duty of dedicating body and spirit to God, has 
also said, " The love of Christ constraineth us ; because 
we thus judge, that if one died for all, then were all 
dead : and that he died for all, that they which live 
should not henceforth live unto themselves, but unto him 
which died for them and rose again." 

" The Christian lives to Christ alone ; 
To Christ alone he dies." 

Living to Christ implies, that we yield ourselves up to 
his laws and requirements ; not by raptures or periodical 
good feelings, and reiterated professions, but with the 
whole heart in all its ardor and power. Is the heart 
right ? should be the continual inquiry of the Christian. 
Yet, alas ! this inquiry is too often suppressed or for- 
gotten. 

And this forgetfulness is lamentable. Nothing can be 
more melancholy than to see a being like man, pos- 



90 PRACTICAL HINTS 

sessed of all the faculties which render him the moral 
lord of this earthly creation, giving assent to the truth 
of Christ's religion, and at times feeling its influence so 
strongly in his thoughts and actions, in his private med- 
itations and public devotions, that he truly magnifies his 
nature, and evinces his relationship to the God of heav- 
en, — in the intervals of these feelings and actions 
" sinking in worldliness, governing himself in ordinary 
life by selfish maxims of temporal interest, obeying the 
passions and propensities of his animal being, and, in a 
word, living precisely as he would do, did he believe, 
that there was nothing higher or better in this poor life." 
This is not living to Christ ; it is not " growing up into 
him in all things " ; it is not a gradual, continued ad- 
vancement. It is a sad inconsistency of character and 
practice. He who would be a living believer in the 
Redeemer must lay the foundation and plan the super- 
structure in such a manner, that the Christian works and 
graces will all appear fitly joined and compacted, and 
thus constitute the mind a meet temple for the indwelling 
of the Holy Spirit. That this desirable object may be 
obtained, care should be taken, that, when we are most 
interested in the subject of religion, our resolutions to 
constant and vigilant Christian practice be formed. The 
advice of a judicious writer on the formation of Christian 
character is applicable here. " Now, while your mind 
is warm with its early interest in divine things, — now, 
while they press upon you with all their freshness, — 
now, take heed that you do not concentrate that inter- 
est, and use all its strength in the luxury of devout 
musing, or the excitements of study and devotion ; but 
carry it into your whole life ; let it be always present 



TO UNIVERSALISTS. 91 

to you in all you do, in all you say ; let it form your 
habitual state of feeling, your customary frame of mind 
and temper. Make it your constant study, that nothing 
shall be inconsistent with it, but everything partake of 
its power. This is the watchfulness in which you must 
live. This is the purpose, for which you must exercise 
over yourself an unremitting and ever-wakeful discipline ; 
seeing to it, like some magistrate over a city, or some 
commander over an army, that all your thoughts, dispo- 
sitions, words, and actions be subject to the law of God, 
and the principles of the Christian faith."* 

Christianity demands the culture of the mind ; and 
culture implies discipline. Never shall we have a race 
of the true disciples of Jesus, until this subject is under- 
stood and generally practised. Christians themselves 
err in this matter. They have too long looked with 
indifference on intellectual and moral advancement. Man 
has not been seen in his true nature and worth. And 
even now, as I write of the culture of the mind, thou- 
sands of Christians think and act as though this was 
of but small importance. To toil hard, and do no inten- 
tional harm, is, in simple expression, about the substance 
of what they consider the object of life. As man is a 
dependent being, he must keep mainly in view the grat- 
ification and supply of his bodily desires and necessities, 
and attend to the mind as he may have leisure. This 
is the idea ; and though it contains a moiety of truth, it 
has much error in it ; because it is based on the false 
assumption, that man's chief end and aim should be, to 
minister to his bodily wants, and let the mind take care 



Ware. 



92 PRACTICAL HINTS 

of itself. It is no better in theory than the old saying 
carried into practice, " Let us eat and drink, for to-morrow 
we die." It is a shame, that such gross darkness should 
yet linger in the Christian world. 

The desires of the human soul cannot be bounded by 
the objects of time and sense. In the every-day business 
and drudgery of life, the mind will go out from the dull 
routine of its secular employment, into the future, the 
distant, the spiritual and eternal. You cannot confine it. 
There is a voice within continually protesting against the 
perverse error, that moral culture is of secondary impor- 
tance. It speaks alike to the high and low, as society is 
wrongly or rightly ranked, to rich and poor, learned and 
unlearned. It addresses alike the tenant of the palace 
and hovel, the mover at " the receipt of custom," and the 
ploughman in the field. It calls for the moral advance- 
ment of Man. It tells us that titles, stations, distinctions, 
are all most truly honored by self-knowledge, self-culture, 
and Christian wisdom. It is the voice of God. Let us 
heed it, and be wise. 

How shall we best secure the proper culture of the 
mind? The plain, scriptural, common sense answer to 
this is, let the intellectual and moral faculties have the 
ascendency in all things. Self-examination, watchfulness, 
and prayer will assist in this great work. These will be 
the mightiest weapons in all our battles against our 
own weaknesses and errors; and as these have been 
separately considered, we merely allude to them here. 
The standard to be kept continually before us is the Lord 
Jesus Christ ; and in him shall we behold all those excel- 
lences desirable in our character, in order that we may 
prove ourselves his disciples. " He was tempted in all 



TO UNIVERSALISTS. 93 

points as we are ; — he knew what was in man," — ■ and 
has " left us an example, that we should follow his steps." 
Would we perform this duty, let us begin early and in 
earnest to make the conquest within, that we become the 
true subjects of the King of Zion. 

It would be impossible to enumerate all the duties to 
be observed in the culture of the mind. I will only ad- 
vert to three, under which, perhaps, all the others may 
be found. 

1. The suppression .of sinful desires. The proper 
gratification of all desires arising from the physical or 
moral constitution, is not prohibited by the divine word. 
On the contrary, directions are given concerning them, 
by the wisdom of heaven. Hence, in all desires of the 
heart, we should ask ourselves if they are in accordance 
with God's word, with our own real happiness, or with 
the happiness of others, all things being considered. 
Shall I be made truly wiser and better ? Will the great 
purposes and ends of my being be answered ; and shall I 
be led more devoutly to love and serve the great Giver 
of good in all things, in consequence of the gratification 
of this desire ? Such should be the inquiry of the mind, 
when prompted by desire ; and corresponding to a just 
answer of such inquiry should be the conduct. If the 
heart is truly honest with itself, there need be no lono- 
controversy between desire and duty. The latter will 
govern in all things. If the desire be strong against duty, 
there is the greater need of hard strife ; much of which is 
called for in the discipline of nearly every mind. 

Without such a course as this, we cannot reasonably 
hope to make any considerable advances in the knowl- 
edge of Christ ; and the Christian who disregards it, has 
8 



94 PRACTICAL HINTS 

practically neglected to make his calling and election sure. 
He has not duly considered nor understood the meaning 
of the apostle when he said, "But I keep under my body, 
and bring it into subjection ; lest that by any means, when 
I have preached to others, I myself should be a cast- 
away." 

2. Control of the passions. Here opens before us a 
wide field of duty. The passions are to be governed and 
regulated ; and here is work for the moral powers. The 
mind is swayed, and the whole course of conduct too often 
determined by mere passion, where reason and judgment 
are not consulted. Myriads of evils come of this trans- 
gression. How necessary, then, the government of the 
passions. " He that hath no rule over his own spirit, is 
like a city that is broken down and without walls ;" open 
to every invading enemy. We see the need of the duty 
here named, in nearly all the common occurrences of 
life. We are almost constantly coming in contact with 
opposing thoughts, actions, and interests. The little 
grievances of life beset us on every hand ; and often do 
we feel a disposition to say and do rashly, when we should 
be the most rational and calm. In all these situations 
and trials, we must strive to keep the passions in subjec- 
tion, and practise that prudence which the Gospel re- 
quires. So in all transports of the soul where passion 
rises and seeks to keep the ascendency, reason is to 
stand sentinel, and see that her authority is observed and 
respected. Thus will the passions be made subservient 
to the happiness of the whole man, which is in accord- 
ance with the design of heaven, and which is demanded 
by the laws of the kingdom of Christ. 

3. Correction of wrong habits. Man has been called 



TOUNIVEBSALISTS. 95 

a "bundle of habits." Some of these habits are good; 
others are evil. The latter need removing ; but they are 
generally hard to eradicate. It requires a certain degree 
of vio-or, and a continued effort to overcome them. Some 
persons have comparatively few of these to contend 
against, from having been properly educated in early life, 
or from an uncommon intuitive perception of the orderly 
and the just. Yet every Christian finds himself in the 
way of these evils ; and it is his duty, so far as his own 
heart is concerned, to wage against them a war of ex- 
termination. He should keep in mind the injunction, 
" Cease to do evil ; learn to do well." It is as easy to 
adopt good habits as to follow bad ones. Learning to do 
well is like any other acquirement. A person learns to 
play on a musical instrument. He cannot at first perform 
with ease and alacrity ; yet practice will render his work 
comparatively easy of accomplishment, so that it will be 
no longer a perplexity, but a pleasure to perform. So 
with him who would eradicate bad habits, and learn to 
practice those that are good. Although hard in the be- 
ginning first to resist temptation, and perform the good 
part with ease ; though blunders, discords, and strange 
sounds may be heard ; yet, by continued perseverance, 
the task becomes more and more easy, the sounds more 
and more melodious, and the performer has overcome his 
weaknesses by learning to play w T ell. This comparison 
will be fully realized in the moral culture of the mind. 

In the work to which we have just turned our atten- 
tion, the best means are to be sought out and applied. 
Among the most important of these, we may reckon, 

1. Books. No greater sources of knowledge are open 
to mankind than books. First of all these, in the estima- 



96 PRACTICAL HINTS 

tion of the Christian, is the Bible ; and this should be his 
study and delight. The Scriptures are able to make us 
wise unto salvation. They testify of God and of Christ, 
and have the words of eternal life. Many an humble 
believer, whose acquaintance with other books has been 
exceedingly limited, has found in the Bible alone a wis- 
dom which has elevated him to an enjoyment and peace 
which works of mere human genius never could have 
done. So plain and powerful are its teachings, that the 
wayfaring man need not err, and the most languid and 
indifferent may be aroused to spiritual life. As the study 
of the Scriptures will be considered more at length in 
another chapter, I would here remark, that other books 
have also their claims on our attention. Many persons 
necessarily engaged in the active duties of life, cannot 
find time to study books as much as they desire. Such 
should limit their number, and be careful of the assort- 
ment. Let them be of the right kind ; those that will 
profit as well as entertain the mind. A writer already 
quoted has this advice on book-reading; "Be at all times 
engaged with two books ; one of a moral and devotional 
character, to keep your fiame of mind right, and your 
feelings in harmony with eternal truth ; the other of an 
instructive character, to enlarge your knowledge, and ex- 
tend your ideas concerning God and man and truth. 
Then you will never be at a loss for occupation. You 
will not fritter away precious hours in wondering what 
you had better do." # On the subject of reading books, 
take advice from good judges of reading, who will have 
your moral advancement in view. There is much book- 

* Ware. 



TOUNIVERSALTSTS. 97 

trash which should be avoided, as the reading of it is use- 
less, if not pernicious. Bacon has given an excellent 
rule on this subject: "Read, not to contradict and con- 
fute, nor to believe and take for granted, nor to find talk 
and discourse, but to weigh and consider." 

2. Meditation. This is a difficult duty to perform 
aright, amid the business and bustle of the world. Yet 
the mind requires it. Meditation is needed, that we may 
know ourselves ; that we may digest what we read and 
hear of an instructive tendency. Christian meditation 
enables us to become sober-minded ; to hold communion 
with the Father, and to have fellowship with his Son 
Jesus Christ. Doubtless some of the happiest hours of 
the Christian's pilgrimage are those of meditation. And 
by meditation we do not mean a mere rapture ; but such 
a communion with ourselves, and with the truth of God, 
as will result in good, by imparting spiritual strength, 
firmness, and decision to the character. In this way, 
meditation will be one of the most efficient aids in the 
culture of the mind. 

3. Social intercourse. This is to be reckoned among 
the means of moral culture. We are social beings; and 
as we are called to hold intercourse with the world, we 
should always endeavour to render this intercourse profit- 
able. Whatever good we can freely impart to others, let 
us do it ; and whenever we can obtain good of them, we 
are bound to receive it with thanksgiving. Hence, in all 
our communication with the world, we should be governed 
by the rules of Christian benevolence and prudence ; and 
never let an opportunity pass of communicating and get- 
ting good. In addition to the various methods of com- 
munication, we have the faculty of speech; and this 

8* 



■■ 



98 



PRACTICAL HINTS 



should never be desecrated to unhallowed purposes. The 
tongue should be the medium of good. This truth we 
have already considered; and will only add, that in our 
daily conversation we should seek profit and instruction. 
"A word spoken in season, how good it is!" 

Permit me to add another suggestion. In order that 
there may be no room left for the admission of evil 
thoughts, it is necessary that all the little intervals of, life 
be provided for. In all duty, all labor, or recreation, see 
that no injurious thoughts take possession of the mind. 
On their first application for entrance, repulse them. Let 
your attention be given to " that which is good." Paley 
has remarked, that every man has some favorite subject, 
to which his mind spontaneously turns at every interval 
of leisure ; and that, with the devout man, the subject is 
God. 

I have thus glanced at the great work of moral culture ; 
and although the subject, abstractly considered, is inex- 
haustible, I must here leave it, in pursuit of other topics, 
which I desire to bring before the reader ; all of which, 
indeed, recognise this important duty, and which have in 
view the perfection of the man of God in every good 
work. Of all beings this side the world of endless purity 
and bliss, no one is so truly glorified as he whose mind is 
under the strict discipline of Christian faith, and hope, 
and love. Good men rejoice in view of such a mortal, 
and angels exult in songs of adoration. The language of 
another expresses our mind so clearly, that we ask its 
introduction to the reader. " We do not know that there 
is a more beneficent or a more direct mode of the divine 
agency in any part of the creation, than that which ' ap- 
prehends' a man, as the apostolic language expresses it, 



TO UNIVERSALISTS. 99 

amidst the unthinking crowd, and leads him into serious 
reflection, into elevated devotion, into progressive virtue, 
and finally into a nobler life. When he has long been 
commanded by this influence, he will be happy to look 
back to its first operations, whether they were mingled in 
early life almost insensibly with his feelings, or came on 
him with a mighty force at some particular time, and in 
connexion with some assignable and memorable circum- 
stance, which was apparently the instrumental cause. 
He will trace all the progress of this his better life, with 
grateful acknowledgment to the sacred power which has 
advanced him to a decisiveness of religious habit, that 
seems to stamp eternity on his character. He feels this 
confirmed habit as the grasp of the hand of God, which 
will never let him go. From this advanced state, he 
looks with firmness and joy on futurity, and says, I carry 
the eternal mark upon me that I belong to God ; I am 
free of the universe, and I am ready to go to any world 
to which he shall please to transmit me, certain that 
everywhere, in height or depth, he will acknowledge me 
forever." # 

Let it be remembered, that Christianity is a progres- 
sive work, and that the mind is to grow, expand, and 
become more and more like the mind of Christ, 

" While life, and thought, and being last j" 

that whatsoever we do, should be done to the glory of 
God ; and that while we exist, our greatest happiness 
must be that of a mind subdued and quickened by the 
power and spirit of divine love. Let these things be 

* Foster's Essays, p. 534. 



100 PRACTICAL HINTS 

known and understood by us, and we shall realize the 
full meaning of our Saviour's words, "The good man, 
out of the good treasure of his heart, bringeth forth 
good things." 

Before closing the remarks on our general topic, it 
will not be improper to consider, in a few words, the con- 
nexion between scientific knowledge and moral truth. 
Although the religion of Christ is so well adapted to all 
capacities ; the small as well as the great ; the ignorant 
as well as the wise ; it is, nevertheless, the companion of 
science and all practical knowledge. In proof of this, it 
is enough to say, that the most learned and enlightened 
minds on earth have humbly embraced and observed 
Christianity. 

The religion of the Gospel stands in eternal opposition 
to ignorance ; that ignorance now brooding over the 
heathen and unenlightened portion of the world, and that 
too prevalent in some portions of civilized and Christian 
communities. It proclaims the reign of knowledge, and 
bids darkness, error, and superstition retire. It calls 
on men to search for wisdom as for hid treasures, and 
fear not that Christianity will suffer in the broadest blaze 
of intellectual light. The more of real knowledge the 
mind obtains, the more lovely and interesting will Chris- 
tianity appear. Christians are called in Scripture " the 
light of the world." In agreement with this idea, is the 
exhortation of the apostle ; "What communion hath light 
with darkness? — Ye are all the children of light, and 
the children of the day : we are not of the night nor of 
darkness. —The night is far spent, the day is at hand : 
let us, therefore, cast off the works of darkness, and let 
us put on the armour of light." The more we investigate 



TO UNIVEESALISTS. 101 

the laws of nature through the medium of the sciences, 
the more may we learn of God and his wonderful ways, 
and the more will our reasons for loving and serving him 
be multiplied. So that if the Christian mind goes on- 
ward in the attainment of human learning, it will, by 
causing all this learning to be made subservient to gospel 
truth, find an elevation which all the knowledge of tongues, 
and all the sciences communicated through them, alone, 
could never give. 

It is not, of course, here pretended, that all learned 
men are strongly inclined to Christianity. Infidelity has, 
indeed, boasted of her profound intellects ; but those were 
never made to understand God in his works. In rever- 
encing wisdom, they forgot its source. Their education 
was wrong, and their moral blindness was the conse- 
quence. But such minds are not to be ranked among 
the greatest; nor called, in the positive sense, truly great. 
Voltaire was certainly not a great man. His littleness 
in many things is contemptible. Nor was Hume great ; 
nor Paine ; nor are any of the more modern, living in- 
fidels, notwithstanding all the puffing and blowing about 
them. If their whole characters were sifted, true great- 
ness would not there be found. We must judge of this 
from another standard than that generally used by man- 
kind. It has been well said, that " the greatest man is 
he who chooses the right with invincible resolution, w T ho 
resists the sorest temptations from within and without, 
who bears the heaviest burden cheerfully, who is calmest 
in storms, and most fearless under menace and frowns ; 
whose reliance on truth, on virtue, on God, is most un- 
faltering." * Infidelity can show no such greatness as 

* Charming. 



102 PRACTICAL HINTS 

this ; but Christianity abounds with it ; and the reason is 
obvious. The religion of Jesus is a religion of moral 
greatness; that true wisdom which sees all things in 
heaven above and earth below, bright with manifestations 
of God's greatness and glory, and uttering celestial strains 
in harmony with that Gospel, which is "the power of God 
unto salvation. " 

While, then, we value scientific knowledge, and seek 
to gain all our advantages will yield us, it is highly im- 
portant that we keep it. closely connected with religious 
truth. "Philosophy fails of its noblest object, if it does 
not lead us to God ; and whatever may be its pretensions, 
that is unworthy of the name of science which professes 
to trace the sequences of nature, and yet fails to discover, 
as if marked by a sunbeam, the mighty hand which ar- 
ranged them all ; which fails to bow in humble adoration 
before the power and wisdom, the harmony and beauty 
which pervade all the works of Him who is Eternal." * 
On the other hand, when philosophy and religion are 
united, they go onward in sweet and perpetual accord, 
leading the mind into new and ever-enlarging fields of 
divine knowledge and enjoyment, causing all the waste 
places of the human heart to be fruitful, and the whole 
mind and strength to be drawn out in cheerful obedience 
and praise to the King of kings. 

* Abercrombie on Christian Culture and Discipline. 



TO UNIVERSALISTS. 103 

CHAPTER VI. 

IMPROVEMENT OF TIME. 

Who has not been astonished, if not grieved, in view 
of the rapid flight of time ? Who has not felt the truth 
of the expression of the Psalmist, " Behold thou hast 
made my days as an handbreadth ; and mine age is 
as nothing before thee? " Every mortal life proves, every 
moment declares, the truth of this statement. Sages have 
thought, poets have written, the young and the old, the 
great and the small, the wise and the unwise ; all have 
spoken or felt something of that influence produced on the 
mind by the flight of time. 

When we do reflect on the flight of time, it is general- 
ly with seriousness. Why ? Because human life is so 
short. We are hurried along so rapidly, all the while be- 
holding others falling and disappearing from our pathway, 
that we involuntarily ask, what meaneth this ? What is 
man, this creature of a few moments, that he must change 
and die so soon ? And what is that, of which, however 
great his desire for it, he can obtain but little ? Man is 
a shadow ; and this object of his desire is, that mystery 
called time. 

It is a familiar truism, that to the young, time seems 
long, to the aged short. We shall all know something of 
this difference, if we consult past experience. None who 
have arrived at the age of reflection will say, that time 
has always seemed alike to them. Do you not remember 
when, in your early morning of life, as you looked forward 



104 PRACTICAL HINTS 

to some expected enjoyment, how long the time seemed ? 
When the hours hung heavily, and the days moved slow- 
ly along ? You were so eager, and so ardent, that you 
would fain anticipate all intervening time, and enter at once 
upon the prospective enjoyment. You remember this. 
And then you also know, that as you came onward in 
life's journey, — as its day advanced, the hours seemed 
shorter. You had become a subject of anxiety and care. 
New ways were opening before you ; and while you were 
busily looking here and there, time had gone on, never to 
be overtaken ; and you were wondering how it could be 
so ! This is the experience of all who live, and think, 
and act their part on the great theatre of human life. 

Nothing then can be of deeper importance to us, than 
the wise improvement of our time. " Whatsoever thy 
hand findeth to do, do it with thy might ; for there is no 
work, nor device, nor knowledge, nor wisdom, in the 
grave whither thou goest." Such is the language of di- 
vine wisdom. It tells us, that our present state of exis- 
tence is designed to be one of exertion ; that whatsoever 
of profit and advantage we can find to do while we con- 
tinue here, should be done ; for that, when we have once 
departed from the earth, there will be no returning to im- 
prove our neglected opportunities, to form new resolutions, 
or to weep over lost seasons of pleasure. It implies, that 
we strive to be useful in our day and generation, so that 
the world shall be the better for our having appeared in 
it, and that our example may live for the benefit of others, 
when we are sleeping in the silence of the grave. 

Of all men, the professing Christian should be the last 
to hold the least parley with indolence or the waste of 
time. He cannot justly do this with his Bible before 



TO UNIVERS ALISTS . 105 

him. "Work while the day lasts," is the language of 
that book ; and he is solemnly bound to obey its dictates. 
It is his duty to do as much as he can while he lives, for 
the true happiness of himself and his fellow-men, and to 
the honor and glory of his Father in heaven. This un- 
derstood, he will be awake and alive to the duties of life, 
and seek to perform them in love, and with a willing 
mind. 

In the Old Testament we are presented with numerous 
proofs, that those who sought to give God acceptable ser- 
vice, were improvers of time. They preached and prac- 
tised against idleness and sloth. In the New Testament 
we have the " brightest and best " of patterns before us> 
— the Lord Jesus Christ. He came to do the will of 
his Father, and to finish his work ; to go about as a min- 
ister of mercy and love, " doing good." Even in early 
life, before the appointed time for his holy mission to com- 
mence had arrived, we find him sitting in the temple with 
the learned of the nation, " hearing them, and asking 
them questions." On being questioned by his parents as 
to the meaning of this, his reply is truly appropriate,. 
" Wist ye not that I must be about my Father's busi- 
ness ? " His life was given to the service of God, and to 
the welfare and happiness of man. Wherever he moved 
he was the true, active, ready philanthropist. He gave 
instruction to the ignorant, reason to the maniac, sight to 
the blind, speech to the dumb, hearing to the deaf, feet 
to the lame, health to the sick, joy to the mourner, re- 
demption to the captive sinner, and life to the dead. 
When the hour in which he was to be taken had arrived, 
that the Scripture might be fulfilled, he was watching and 
in prayer, while his disciples slept ; and before his ascen- 
9 



106 PRACTICAL HINTS 

sion to the Father, he appeared to these disciples, and 
instructed them in his wisdom, " opening their hearts, that 
they might understand the Scriptures." 

And he is set before us as " the author and finisher of 
our faith " ; he has " left us an example, that we should 
follow his steps." Safely are we instructed to look to 
Jesus. O, that indolence, of every description, might 
feel the force of his example, and hide itself in everlast- 
ing obscurity ! 

The apostles of our Lord were close imitators of their 
Master in this respect. They were actively engaged in 
the work of the Gospel. They labored and suffered re- 
proach. The apostle Paul, especially, is careful to en- 
join the duty of diligence and constant engagedness upon 
those to whom he writes. He compares the Christian 
life to a race ; exhorts his brethren to lay aside every 
weight, and their easily besetting sins, and to run, with 
patience, the race set before them. He exhorts them to 
be " not slothful in business, fervent in spirit, serving the 
Lord." His Christian life agreed with these injunctions ; 
and when ready to be offered, and the time of his de- 
parture was at hand, he was consoled with the reflection, 
that he had " fought the good fight, finished his course, 
and kept the faith," and that, " henceforth, there was laid 
up for him a crown of righteousness." 

Instances need not be multiplied where Jesus and his 
apostles set the example and enforce the precept of in- 
dustry or the improvement of time. The Christian reli- 
gion itself stands forever opposed to the spirit of indolence. 
They are as light and darkness. An indolent Christian 
is a living contradiction. " Pure and undefiled religion, 
is to visit the fatherless and widows in their affliction, and 



TO UNIVERSALISTS. 107 

to keep one's self unspotted from the world." Visiting 
and administering to the necessities of our fellow-men, 
imply action ; and as to keeping unspotted from the world, 
indolence will not do this ; for it is always stained with 
disgrace, and has not force enough to wipe the stain away. 
Indolence and vice are often represented as in near rela- 
tionship, and this relationship will exist till they are de- 
stroyed together. 

How shall time be most advantageously employed? 
This should be the honest inquiry of every Christian be- 
liever ; and answers to it should be sought by the lights 
of reason and revelation. We must come home to our 
own " business and bosoms," — consult our circumstances, 
callings, gifts, and advantages ; and as no system of regu- 
lations will apply alike in all cases, we must seek to adapt 
certain general rules to our individual circumstances. In 
this way we may be made wise by consulting reason, 
experience, and observation. 

To decide for others, in a particular manner, how time 
should be employed, is beyond the province of the writer 
of these pages. Yet a few suggestions, as matter of opin- 
ion, may not be improper. He who looks around in the 
great world, will not dispute the evident fact, that too 
much of time is wasted with us all. Who will dare plead 
" not guilty," in the case ? In the secular world, — the 
farmer will, in many an instance, bear witness to the fact, 
that had his time been properly employed, instead of loitering 
away an hour, after sunrise, in useless conversation with a 
neighbour, he would have mended a portion of his broken 
wall, through which the beasts have made their way just 
in time to ruin a portion of his crop ; that he should have 
made due preparation for winter before it came upon him 



■c 



108 



PRACTICAL HINTS 



in its sternness, and that spring should not have found him 
destitute of the necessary implements of husbandry, with 
which to commence his labor. All these necessary things 
would have been accomplished, had not time been wasted. 
For this reason the mechanic has failed, because, instead 
of executing, he has been continually laying plans and 
drawing models. For this, the merchant has missed an 
excellent bargain ; the lawyer has lost an important case, 
and the physician a patient. 

" Take care of tne pence, and the pounds will take care 
of themselves," is the motto of the lover of money. 
Take care of minutes, and hours and days will take care 
of themselves, may be said and practised with equal pro- 
priety. 

In order that time be rightly improved, two things are 
absolutely necessary ; namely, early rising, and a proper 
arrangement of time. 

1. Early rising. In a majority of instances, too much 
of time is slept away. This fact is of such a serious nature, 
that it should claim the attention of all who have the free 
use of their physical powers. Ministers should preach 
about it, and the people should consider it and be wise. 
Let not the topic be deemed out of place here, or in the 
pulpit. Early rising is a Scripture doctrine. Hear the 
Psalmist, in his address to Jehovah, " My voice shalt 
thou hear in the morning, O Lord. In the morning will 
I direct my prayer unto thee, and will look up." The 
practice is scriptural. " Abraham got up early in the 
morning, — Moses rose early in the morning, — Joshua 
rose early, — Samuel rose early, — Job rose early, — king 
Darius rose very early in the morning. — Jesus came 
early in the morning into the temple, — and all the peo- 



TO UNIVERS ALISTS. 109 

pie came early in the morning to hear him." * And the 
words of wisdom favor this duty. " I love them that love 
me ; and they that seek me early shall find me." 

This doctrine is not mere theory. The learned, the 
active, the wise and good of the earth ba.e not only 
preached, but practised it. One popular writer avers, 
that " he never knew any man come to greatness and em- 
inence who lay in bed of a morning." Franklin says, 
that " he who rises late, may run all day, and not over- 
take his business at last." BufFon gives us the history 
of his productions in a few words. " In my youth I was 
very fond of sleep ; it robbed me of a great deal of my 
time ; but one of my servants enabled me to overcome 
this evil. I promised him a crown every time he would 
make me rise at a certain hour. Next morning he did 
not fail to wake me, and to torment me ; but he only re- 
ceived abuse. The next day after, he did the same with 
no better success ; and I was obliged to confess, at noon, 
that I had lost my time. I told him, that he did not know 
how to manage his business ; he ought to think of my 
promise, and not of my threats. The day following, he 
employed force. I begged for indulgence ; I bid him be- 
gone ; I stormed ; but he persisted. I was, therefore, 
obliged to comply ; and he was rewarded every day for 
the abuse which he had suffered at the moment when I 
awoke, by thanks, accompanied with a crown, which he 
received about an hour after. Yes, I am indebted to poor 
Joseph for ten or a dozen of the volumes of my works." 

It is related of Frederick the Second, king of Prussia, 
that, even after age and infirmities had increased upon him, 

* Rev. Robert Robinson, in his " Morning Exercises," No. 1, has 
some very pungent remarks on this duty. 

9* 



110 PRACTICAL HINTS 

he gave strict orders never to be allowed to sleep later 
than four in the morning. Peter the Great, whether at 
work in the docks of London, as a ship-carpenter, at the 
anvil, as a blacksmith, or on the throne of Russia, always 
rose before daylight. " I am," says he, " for making my 
life as long as I can, and, therefore, sleep as little as 
possible." Dr. Doddridge makes the following striking 
and sensible remark on the subject. " I will here record 
the observation which I have found of great use to my- 
self, and to which, I may say, that the production of this 
work, (Commentary on the New Testament,) and most 
of my other writings, is owing, viz. that the difference be- 
tween rising at five and seven in the morning, for the space 
of forty years, supposing a man to go to rest at the same 
hour at night, is nearly equivalent to the addition of ten 
years to a man's life." These allusions are made, to set 
more directly before the Christian reader the importance 
of the virtue of early rising. Facts are more striking 
than mere statements of abstract truth. We live more 
by example than by precept. 

It is proper here to observe, that early rising, with the 
true economist, always presupposes a reasonably early hour 
of retiring. The practice of turning night into day is an 
extravagance, — an abuse of nature. That "night is the 
time for rest," is not only poetry, but sound divinity. 

For business, for devotion, or for both, what season is 
more truly appropriate than morning ? " The solemn 
stillness of the early morning is fit and friendly to the cool 
and undisturbed recollection of a man just risen from his 
bed, fully refreshed, and in perfect health. Let him com- 
pare his condition with that of half the world, and let him 
feel an indisposition to admire and adore his Protector, if 



TO UN1YERSALISTS . Ill 

he can. How many great events have come to pass in 
these six hours while I have been dead ! I feel my 
insignificance. The heavenly bodies have moved on ; 
the great wheels of nature have none of them stood still. 
Vegetation is advanced, the season is come forward, 
fleets have continued sailing, councils have been held, 
and, on the opposite side of the world, in broad noonday, 
business and pleasure, amusements, battles, and revolu- 
tions have taken place, without my concurrence, consent, 
or knowledge. Great God ! What am I in the world ? 
An insect ! A nothing ! ' In the morning, O Lord,' 
thou great being, 6 unto thee will I look up ! ' " # Such 
in reality may be the reflection, the meditation of the 
Christian heart. The day should begin with God ; with 
praise for his mercy, and prayer for his protection. And 
he who has the true knowledge of God within him, will 
rejoice thus to begin every day of his appointed earthly 
time. Each morning will be hailed with pleasure, and 
inspire in the heart an earnest desire to join with the 
innumerable voices of nature in rapturous adoration. The 
early morning ! It is the Christian's watch-time, praise- 
time, prayer-time; his period of preparation for the day's 
journey, for its strife and ease, its sorrow and joy. It is 
then he asks of God all needed strength to walk upright- 
ly, and wisdom to be kept from temptation and sin. The 
poet's direction applies to the Christian. 

" Serve God before the world ; let him not go 
Until thou hast a blessing ; then resign 
The whole unto him, and remember who 

Prevailed by wrestling ere the sun did shine. 
Pour oil upon the stones, ask sin forgiven, — 
Then journey on, and have an eye to heaven." 

* Rev. R. Robinson. 



112 PRACTICAL HINTS 

2. Next in importance to early rising, is the proper ar- 
rangement of time. This can be observed by all, of 
whatever business or profession. He who plans his own 
business, will gain much by having for each duty its ap- 
pointed time and season. No man ever lived a regular 
life without this ; and without it, no man ever accom- 
plished much. If we look into the histories of those who 
have been eminent in the world as warriors, sages, phi- 
losophers, or divines, we shall find, that, in almost every 
instance, their time has been economically arranged, and 
that what could not be accomplished in a moment, has 
been the result of patient labor, performed at stated and 
regular periods. The renowned Bonaparte was a strict 
economist of time. So was the great and worthy Wash- 
ington. His business was all marked with the greatest 
regularity ; and indolence could find no patronage with 
him, whom we justly term " the father of his country." 
Franklin was also a rigid economist of time. Every one, 
who has read his life, will remember this trait in his 
character. He was always employed, — always learning 
essons in everything, — gathering instruction from every 
important change of circumstances, which took place in 
the world around him. Among the host of divines who 
have appeared in the modern age, none were more dili- 
gent or scrupulous of time, than Mr. Wesley, of the 
Methodist denomination in England. " Better to wear 
out than rust out," was his motto, and he failed not in 
living up to it. So precisely were his journeys and 
preaching-circuits arranged, that it is said of him on one 
occasion, when told that he must wait ten minutes before 
crossing a certain ferry to fulfil an appointment, he ex- 



TO UN1VERSALISTS. 



113 



claimed, with much feeling, " Gracious heavens ! ten 
minutes gone forever ! " * 

A conviction of the great amount of time actually lost 
by us, should induce us strongly to improve that which 
is within our reach. We can have but a short period in 
which to learn all, and do all, that we accomplish in life. 
There is something melancholy in the following picture, 
which a distinguished author has drawn. " When we 
have deducted all that is absorbed in sleep ; all that is 
inevitably appropriated to the demands of nature, or irre- 
sistibly engrossed by the tyranny of custom ; all that 
passes in regulating the superficial decorations of life, or 
is given up in civility to the disposal of others ; all that 
is torn from us by the violence of disease, or stolen im- 
perceptibly away by lassitude and languor, we shall find 
that part of our duration very small, of which we can call 



* It is astonishing to think how much time may be gained by 
proper economy. It is said of the celebrated Earl of Chatham, that 
he performed an amount of business, even minute, which filled com- 
mon improvers of time with amazement. Look at Lord Brougham 
of England, decidedly one of the mightiest intellectual men of the 
present age. As the lamented Wirt has justly written, — " "With a 
load of professional duties, that would, of themselves, have been ap- 
palling to the most of our countrymen, he stood, nevertheless, at the 
head of his party in the House of Commons, and at the same time 
set in motion and superintended various primary schools, and various 
periodical works, the most instructive and useful that have ever 
issued from the British press, for which he furnished with his own 
pen some of the most masterly contributions, and yet found time not 
only to keep pace with the progress of the arts and sciences, but to 
keep at the head of those, whose peculiar occupations these arts and 
sciences were. There is a model of industry and usefulness worthy 
of all emulation." Let it not be presented to the Christian believer 



114 PRACTICAL HINTS 

ourselves masters, or which we can spend wholly at our 
own choice." # 

In regard to the arrangement of time, every judicious 
person ought to be his own judge ; and he ought to seek 
the wisdom of heaven in making his judgment just. The 
individual whose profession leads him to study, should 
have his hours of physical labor, or exercise ; and the 
one who is called to bodily toil, should have his hours of 
reading and profitable conversation. It is impossible, 
however, to give a uniform rule on this subject ; because 
there is a great difference among men in occupation and 
opportunity, and in the amount of leisure they may com- 
mand. The business, — the honest calling of life, must 
be primarily and properly attended to. And here every 
one should remember, that it is a part of his or her busi- 
ness to seek the improvement of the mind ; and seize on 
time in which to do this. 

There is a dangerous error at work in the world. It 
is continually intruding itself where it has no right to 
come. I refer to that idea entertained and expressed by 
many, when asked to study for their moral and intellect- 
ual improvement, that they are so much engrossed in 
other matters, they cannot spare time ! There are many, 
very many, in the common walks of life, who might be- 
come far more useful than they now are, could they only 
be brought to think, that it is as much their business to 
seek the improvement of their minds, as it is to strive for 
bodily sustenance and comfort. Talk to such of giving 
their attention to the improvement of the mind, the cul- 
tivation of the social virtues, the promotion of moral 

* Dr. Johnson. 



TO UNIVERSALISTS. 115 

goodness in the community around them, and you strike 
" as one that beateth the air." There is no response, — 
no sounding back of thoughts, that indicate a wish for 
the mind's true happiness, only as it is connected with 
money-getting or amusement. 

In most cases, this excuse, " I cannot spare time," is 
irrational and dishonorable. It need not occupy a great 
portion of the time, for those who labor with their hands, 
to look out for the culture of the mind also. For, by 
proper management, a large share of valuable information 
may be obtained in a short time ; and of this any man 
may become convinced by trying the experiment. There 
is time enough wasted and lost in what men call pleasure, 
which, if rightly appropriated, would place them in a high 
state of mental and moral cultivation. It has been point- 
edly remarked, that " time can be found to ride, and 
dance, and sing, and lounge, and talk nonsense ; but, 
alas ! how many think they cannot spare time to attend 
to the noblest and best part of their nature ; that which 
alone elevates and causes them to feel the divinity with- 
in." 

Against this lamentable indifference, we should " strive 
with all diligence " ; seeking to do the best with all the 
moments of our time. We may do much more than we 
imagine, if we only watch well, and lay our plans wisely. 
There are those, who are not willing to content them- 
selves with doing little for their mental or moral benefit ; 
and as their time is so much occupied in the secular 
affairs of life, they make no effort whatever to this effect. 
This is wrong. They should do what they can, however 
little it may be. Even a few minutes in a day -may be 
turned to a profitable account. Minutes will soon amount 



116 PRACTICAL HINTS 

to hours ; and hours of improvement are surely valuable. 
The remarks of another, on this very topic, are applicable 
here. " I am persuaded, that there is scarcely any one, 
however engrossed in necessary cares, who may not find, 
for mental or moral improvement, an hour a day. By 
greater care of the minutes which he wastes, by abridging 
a little from his meals, a little from his pleasures, and a 
little from his sleep, it would be easily accomplished. If 
one be in earnest as he should be, if he seek for wisdom 
as for gold, and for understanding as for hid treasure, it 
will be no impossible thing to find the requisite time. 
Few men but could readily gain an hour a day, if they 
were to gain by it a dollar a day. Indeed, it is often seen 
in actual life, that a person to whom religion has become 
an object of deep concern, contrives to devote to his 
books more time than this, though before he would have 
thought it impossible. Nothing is wanted but the ' wil- 
ling mind.' If one feel the necessity, everything will 
give way. Rather than remain ignorant and without 
progress in the truth, he will cheerfully watch an hour 
later at night, and rise an hour earlier in the morning. 
The gain to the mind will more than balance the incon- 
venience to the body." # 

Fragments of time are to be looked after ; for these are 
all valuable to us ; and habit will teach us how to press 
them into our service. Dr. Channing, in his lecture on 
Self-Culture, tells us of one with whom he was acquainted, 
of vigorous intellect, who had enjoyed few advantages of 
early education, and whose mind was almost engrossed 
by the details of an extensive business, but who composed 

* Ware. 



TO UNIVERSALISTS. 117 

a book of much original thought, in steamboats, and on 
horseback, while visiting distant customers. No man in 
his right mind should keep up this vain plea of no time 
for the improvement of the mind. All are bound to do 
something, and to "do it with their might." 

The Latin motto, Dum vivimus, vivamus, is an excel- 
lent one. Nobody need fear to follow it, in the true, 
philosophical sense of the saying. The great object of 
life is to live well. But in what does good living consist? 
In meats, drinks, equipage, or wealth ? Thousands are 
living as though it were so. But true wisdom gives a 
widely different answer. " A man's life consisteth not in 
the abundance of goods which he possesseth." To be 
surrounded with temporal blessings is not to live well. 
There is a poverty more to be deplored than that which 
besets the pocket, or the dwelling of the lowly and desti- 
tute. It is the poverty of the mind. He is the subject 
of it, who, in his longings and graspings after bodily ease 
and enjoyment, forgets that he has a soul. Such a man 
is poor, although he may have thousands, or even millions 
at his disposal. He has yet to understand, that a well- 
stored, well-regulated mind is of more value than all 
earthly considerations ; and that they who live for the 
moral happiness of others, according to the Christian pre- 
cept, are living to themselves, and to their God, and will 
be truly blessed in all their appointed time in the earth. 
Doddridge has correctly stated the true secret of living: 

" ' Live while you live,' the epicure would say, 
' And taste the pleasures of the passing day ;' 
' Live while you live/ the sacred preacher cries, 
' And give to God each moment as it flies.' 
Lord, in my heart let both united be ; 
I live in pleasure while I live to thee." 

10 



113 PRACTICAL HINTS 

This speaks the sentiment of a Christian heart. And 
so does the language of Dr. Scott in the following extract. 
"Time is an universal talent, which every Christian should 
redeem from useless ways of killing, that he may employ 
it in some beneficial manner ; for idleness is intolerable in 
a disciple of him who c went about doing good.' Every 
man has influence in his own circle, however contracted, 
and may improve it to good purposes. For did we duly 
consider our obligation to God our Saviour, the great, end 
for w T hich our lives are continued, and the near approach 
of death, a desire would be excited in our hearts to live to 
his glory, and to serve our generation ; and this would in- 
fluence us to improve all our advantages to this purpose. 
And were every professor of the Gospel thus 'steadfast, 
immovable, always abounding in the work of the Lord/ 
the blessed effects that would follow, may in a measure 
be conceived, but can never be fully estimated."* 

Life is short ; and as it is the gift of an all-wise Creator, 
and as we can make it, in a measure, happy and profitable, 
if we will, it should be our aim to redeem the time allotted 
us, under the direction of that wisdom which is from 
above. It is indeed humiliating to think, that there should 
exist those created in the moral image of their Maker, 
endowed with bodily capacities every way fitted for happy 
exertion, with minds capable of constant progression, infinite 
improvement, who can consent to waste away some of the 
best portions of their lives in frivolous pursuits, rounds of 
dissipation, empty pleasures, and sickening indolence, till 
death takes them away, and the grave closes the scene. 
What base ingratitude to the Giver of " every good and 
perfect gift " ! 

* Scott's Essays. 



TO UNIVERSALIS TS. 119 

The improvement of time, then, as we stated at the 
beginning of the chapter, is one of the most important 
considerations that can enter the human mind. It should 
be impressed upon the young heart in faithfulness and 
truth, and should never leave us in all the successive 
stages of life's journey. The very thought, that with us 
time may suddenly and shortly close, should make us all 
diligent, and induce us never to put off till to-morrow, that 
which can be done to-day. The poet speaks admirably, 
when he says, 

tl Begin, be bold, and venture to be wise ; 
He who defers his work from day to day, 
Does on a river's bank expecting stay, 
Till the whole stream which stopped him should be gone, 
Which runs, and as it runs, for ever will run on." 

Christian reader ; let us give all diligence to the heed- 
ing of these admonitions, drawn from the word of divine 
truth, and the wisdom and experience of the wisest and 
best of men. Let us look to our Master, Christ, the pat- 
tern of diligence in goodness and truth ; and, as professors 
of his name, heed the advice of the apostle, with which I 
close this chapter. " Therefore, let us not sleep, as do 
others ; but let us watch and be sober. For they that 
sleep, sleep in the night; and they that be drunken, are 
drunken in the night. But let us, who are of the day, be 
sober, putting on the breastplate of faith and love, and for 
an helmet the hope of salvation. For God hath not ap- 
pointed us unto wrath, but to obtain salvation by our Lord 
Jesus Christ ; who died for us, that whether we wake or 
sleep, we should live together with him." 1 Thess. v. 
6-10. 



120 PRACTICAL HINTS 

CHAPTER VII. 

READING OF THE SCRIPTURES. 

Excellent was the advice of the Saviour ; " Search 
the Scriptures." And it is highly important that Chris- 
tian believers, in every age, comply with this advice. To 
attempt any good progress in the Christian journey, with- 
out much attention to the word of God contained in the 
Bible, would be like the intention of the traveller to reach 
a certain place, when he had never made himself ac- 
quainted with the road leading to it, and who would take 
no measures to inform himself concerning it. 

It is pleasing, when we come to speak of the study of 
the Scriptures, to find ourselves in such elevated com- 
pany ; the great, the wise, the good, of various times and 
places, who, in the true spirit of devotion, have left their 
testimony for the world in favor of the " book of books." 
Let us linger for a kw moments in their presence, and 
hear their statements, and prepare our minds by that 
which we may hear, for a direct inquiry into the most 
profitable manner of reading the Scriptures, so that they 
may indeed prove unto us " profitable for doctrine, for 
reproof, for correction, for instruction in righteousness." 

The eulogy of Sir William Jones, upon the Bible, is 
full of truth. " The Scriptures contain, independently 
of a divine origin, more true sublimity, more exquisite 
beauty, purer morality, more important history, and finer 
strains both of poetry and eloquence, than could be col- 
lected, within the same compass, from all other books that 



TO UNIVERSALISTS. 121 

were ever composed in any age, or in any idiom. The 
two parts of which the Scriptures consist, are connected 
by a chain of compositions, which bears no resemblance, 
in form or style, to any thing that can be produced from 
the stores of Grecian, Indian, Persian, or even Arabic 
learning. The antiquity of these compositions no man 
doubts ; and the unrestrained application of them to 
events long subsequent to their publication, is a solid 
ground of belief that they were genuine productions, and 
consequently inspired." 

When Locke was asked by a young man the shortest 
and surest way to attain a knowledge of the Christian re- 
ligion, in the full and just extent of it, his reply was, " Let 
him study the Holy Scriptures, especially the New Tes- 
tament. Therein are contained the words of eternal life. 
It has God for its author, salvation for its end, and truth, 
without any mixture of error, for its matter." Milton, 
the great poet, has said, " There are no songs comparable 
to the songs of Zion, no orations equal to those of the 
prophets, and no politics like the Bible, for excellent 
wisdom, learning, and use." Boyle has written, " It is a 
matchless volume ; it is impossible that we can study it 
too much, or esteem it too highly." And Selden, " There 
is no' book upon which we could rest in a dying hour, but 
the Bible." And Steele, " The greatest of pleasures 
with which the imagination can be entertained, are to be 
found in sacred writ ; and even the style of the Scripture 
is more than human." And Sir Isaac Newton, " We 
account the Scripture of God to be more than human." 

Bishop Porteus, in one of his theological productions, 
holds forth the following opinions in relation to the great 
charter of the Christian faith. "Other books may afford 
10* 



122 PRACTICAL HINTS 

us much entertainment and much instruction, may gratify 
our curiosity, may delight our imagination, may improve 
our understandings, may calm our passions, may exalt our 
sentiments, and improve our hearts. But they have not, 
they cannot have, that authority in what they affirm, in 
what they require, in what they promise and threaten, 
that the Scriptures have. There is a peculiar weight and 
energy in them, which is not to be found in any other 
writings. Their denunciations are more awful, their con- 
victions stronger, their consolations more powerful, their 
counsels more authentic, their warnings more alarming, 
their expostulations more penetrating. There are pas- 
sages in them throughout so sublime, so pathetic, full of 
such energy and force upon the heart and conscience, yet 
without the least appearance of labor and study for that 
purpose ; indeed, the design of the whole is so noble, so 
well suited to the sad condition of human kind ; the morals 
have in them such purity and dignity ; the doctrines are 
so perfectly reconcilable with reason ; the expression is 
so majestic, yet familiarized with such easy simplicity, 
that, the more we read and study these writings, with 
pious dispositions and judicious attention, the more we 
shall see and feel of the hand of God in them." 

"But that which stamps upon them the highest value, 
that which renders them, strictly speaking, inestimable, 
and distinguishes them from all other books in the world, 
is this, that they, and they only, contain the words of 
eternal life. In this respect, every other book, even the 
noblest compositions of man, must fail ; they cannot give 
us that which we most want, and what is of infinitely more 
importance to us than all other things put together, — 
Eternal Life." 



TO TJNIVERSALISTS. 123 

Such are the opinions of men, who, whatever might 
have been their various speculative views, entertained the 
highest respect and veneration for the word of God. They 
spake as they were impelled by a sense of truth and jus- 
tice; and their testimony meets with a ready acceptance 
in the heart of every sincere Christian to whom it may 
come.* 

I. One great object of interest in the study of the 
.Scriptures, is to enlighten the understanding. It is im- 
portant that we be freed from error, and led into truth ; 
that we perceive and renounce all wrong opinions, and 
embrace those which are clearly set forth in " the law and 
testimony." God has made us intellectual beings ; and 
his revelation speaks to our understandings ; and we are 
called upon to examine all opinions and doctrines ad- 
vanced, and try them by the true standard, — the Word. 
Opinions which cannot abide this test, must come to 
nought. 

Every true lover of Christian freedom and scriptural 
investigation, should be found on the side of free inquiry; 
not that which is reckless of all restraint, and too often 
runs into wild or deadly skepticism ; but that which, while 
it seeks with all diligence to know "what is truth," re- 
members that its author is greater than man, and that he 

* Even unbelievers themselves have admitted the Bible to be a book 
of superior excellence. Herbert, Chubb, Tindal, Rousseau, and others, 
have given their testimony in favor of it. The language of the last- 
named individual is peculiarly striking. " I confess that the majesty 
of the Scriptures strikes me with admiration, as the purity of the Gos- 
pel has its influence on my heart. Peruse the works of our philoso- 
phers, with all their pomp of diction ; how mean, how contemptible 
are they, compared with the Scripture ! Is it possible, that a book, at 
once so simple and sublime, should be merely the work of man ? " 



124 PRACTICAL HINTS 

requires of his children a patient searching "for his wisdom 
as for hid treasures." Well has Dr. Clarke written at 
the close of his Commentary on the Scriptures ; " The 
doctrine which cannot stand the test of rational investiga- 
tion, cannot be true ; and those which shrink from such a 
test, are not doctrines of pure revelation. We have gone 
too far when we have said, 'such and such doctrines 
should not be subjected to rational investigation, being 
doctrines of pure revelation.' I know no such doc- 
trine in the Bible. The doctrines of this book are 
doctrines of eternal reason ; and they are revealed be- 
cause they are such. Human reason could not have 
found them out ; but, when revealed, reason can both 
apprehend and comprehend them. It sees their per- 
fect harmony among themselves ; their agreement with 
the perfections of the Divine Nature, and their sovereign 
suitableness to the nature and state of man. Thus reason 
approves and applauds. Some men, it is true, cannot 
reason ; and, therefore, they declaim against reason, and 
proscribe it in the examination of religious truth. Were 
all the nation of this mind, Mother Church might soon 
reassume her ascendency, and 'feed us with Latin masses 
and a wafer god.' 

"Men may incorporate their doctrines in creeds or ar- 
ticles of faith, and sing them in hymns; and this may be 
all both useful and edifying, if the doctrine be true ; but 
in every question which involves the eternal interests of 
man, the Holy Scriptures must be appealed to, in union 
with reason, their great commentator. He who forms his 
creed or confession of faith without these, may believe any 
thing or nothing, as the cunning of others or his own ca- 
prices may dictate. Human creeds and confessions of 



TO UNIVE RS ALISTS 



125 



faith have been often put in the place of the Bible, to the 
disgrace both of revelation and reason. Let those go 
away ; let these be retained, whatever be the consequence. 
Fiat justitia : mat ccelum. 

" No man either can or should believe a doctrine that 
contradicts reason ; but he may safely credit (in any thing 
that concerns the nature of God) what is above his reason ; 
and even this may be a reason why he should believe it. 
I cannot comprehend the Divine nature, therefore I adore 
it ; if I could comprehend, I could not adore ; forasmuch 
as the nature or being which can be comprehended by my 
mind, must be less than that by which it is comprehended, 
and therefore unworthy of its homage. The more knowl- 
edge increases, the more we shall see that reason and 
learning, sanctified by piety toward God, are the best in- 
terpreters of the Sacred Oracles. 

"O thou who dwellest between the cherubim, shine 
forth! and in thy light we shall see light." 

This language is deserving the attention of all who 
prize religious freedom and rational inquiry in every land, 
and in all ages of the world. If we would run clear of 
many gross absurdities, into which even great minds have 
been drawn by listening to the voice of popular tradition, 
and refusing to reason for themselves, we must cleave to 
the Scriptures, and read them with an understanding 
heart. 

There is much yet to be done, even in the Christian 
community, before the Scriptures will be properly read 
and examined. Many errors are to be corrected. The 
individual who would become acquainted with the true 
meaning of the Bible, is not to place implicit confidence 
in what has been told by others, who have stood in the 



126 



PRACTICAL HINTS 



relation of guides and teachers to him ; nor is he to sup- 
pose that, because the majority think as he has been led 
to think, therefore he and they are, indisputably, sound in 
faith. Neither is he to turn a deaf ear to those who ad- 
vance opposite opinions, and endeavour to drown their 
voices and arguments with the cry of "heresy." This 
will not be right. He is to come to the Bible on the 
broad ground of a continual inquirer after truth ; an,d if 
he does this in reality, he cannot be a bigot ; and he will 
be, according to the proper definition of the term, — free; 
free to think and investigate, without asking himself 
whether it will be safe to announce his opinions to the 
world ; but whether they are the result of honest investi- 
gation ; and, having decided this, to avow them, whether 
smiles or frowns shall meet him in consequence of his 
profession. 

It cannot be denied that great injury has been done to 
the cause of truth, and great freedom of speech given to 
unbelievers, by the injudicious conduct of some who were 
warmly attached to Christianity and the Bible. They 
have contradicted themselves. They have declared rea- 
son to be a dangerous enemy to scriptural investigation, 
and that the Bible is full of mysteries ; but when called 
upon to argue in defence of their own doctrines, they have 
always used their reasoning powers, and have wondered 
why others could not see what to them appeared so plain 
and void of mystery. It is strange, that this practical con- 
tradiction is not more plainly seen. Let every true Chris- 
tian inquirer and freeman avoid it, and practise in accord- 
ance with the apostolic injunction, " Prove all things ; 
hold fast that which is good." 

While we are on this part of our subject, it may be 






TO UNIVERS ALISTS. 127 

well for us to seek some general directions in regard to 
the perusal of the divine word. The following remarks 
of an able and careful writer on the right reading of the 
Scriptures, are so peculiarly in point, that I cannot dis- 
pense with them in this place. The space they occupy 
cannot be better filled. 

" In order to understand the Scriptures, it appears to 
us of the first importance, that we read them in the very 
s.ame state of mind in which we would read any other 
book that we were intent on comprehending. The pro- 
priety of the rule, in this general form, is obvious. But 
to follow it into some of its particular applications, we 
must add, that it is desirable to maintain, in this case, the 
same freedom, as in others, both from distressing anx- 
iety and oppressive awe. One would naturally conclude, 
from the language of many Christians, that they relied 
with peculiar confidence on the impressions they received 
while reading the Bible under the influence of those very 
feelings. But what is more certain, than that such emo- 
tions always disturb our perception and paralyze our 
reason, thus impairing the very faculty of forming views 
clear and exact ? We ought, indeed, to treat the Bible 
with sincere respect, but, at the same time, with perfect 
familiarity. He who gave it to us, gave it to be used, 
not to be idolized. If regarded as a fearful object, can 
we wonder, that its whole appearance becomes distorted 
in our apprehension ? If approached only with reserved 
formality on one hand, or with feverish perturbation on 
another, have we any right to expect a true conception 
of its contents ? 

" We must observe again, that the reading of the 
Scriptures should not be attended to, merely as a pious 



128 PRACTICAL HINTS 

exercise, or in the supposition, that they will sanctify us 
by some spiritual influence, mysteriously imparted. This 
would be to use them, not as a rational means of instruc- 
tion, but as a sort of sacred charm ; as though the inspira- 
tion under which they were composed, was but another 
name for enchantment. An impression of this nature 
has, however, almost universally affected the public mind ; 
and it may not unfrequently be detected, by a peculiar 
tone, accent, and reserve, even in those who have already 
discovered its impropriety. A certain portion, perhaps a 
chapter or two, is selected to be read merely as a reli- 
gious service; and because it is sacred writ, it is supposed 
that, if chanted with due reverence and devotion, it must 
produce a spiritual illumination of the mind. Meanwhile, 
this very persuasion, together with the previous mental 
preparation, will of course result in certain effects on the 
feelings and on the fancy ; and these effects are imme- 
diately attributed, with unsuspecting confidence, to the 
passage of Scripture which has been read. But the fal- 
lacy of this notion will appear, if we reflect that nobody 
of common sense would use any other book in this way, 
if his object was to understand it. And such a use of 
the Bible ought never to be called the study of it, nor 
indeed the reading of it ; but, rather, a sort of religious 
incantation, in which the impressions arising are to be re- 
ferred as much to the imagination as to the book itself. 

" We do not deny, that the practice, absurd though it 
is, may become an occasion of cherishing pious emotions, 
either of the genuine or of a spurious character. So, in- 
deed, may any other exercise, that is habitually associated 
with the same disposition of mind. The devout Catholic 
derives, in this way, a similar influence from the religious 



TO UNIVERS ALISTS . 129 

act of counting his beads, or of listening to the prayers 
of his church in an unknown tongue. These services 
are to him, indeed, unintelligible ; but, by the power of 
association, by their known relation to religious subjects, 
they may tend to excite his piety, such as it is, to sup- 
press what he already regards as his earthly passions, and 
to suggest to his ever active thoughts a thousand ideas 
more or less real. And it is easy to perceive, that such 
.effects may be as readily produced, by using the Scrip- 
tures in the same manner, as a substitute for the rosary 
and missal. But we insist upon it, that this indulgence 
of the feelings and of the fancy, how religious soever, 
ought not to be mistaken for an exercise of the reason, 
nor for a safe method of gaining instruction. Indeed, the 
immediate aim, in those cases, is, either to discharge what 
the person deems a sacred duty, or else to produce in 
himself a certain temper and excitement of mind ; and, 
if he reads the Bible with such motives only, he should 
expect nothing more than the attainment of these objects^ 
nor hope to acquire, in addition, an understanding which 
he has not properly sought. 

" It may be well to observe, that the more sure and 
advisable method of deriving even a sanctifying influence 
from the Scriptures is, through the medium of their doc- 
trine, their true sense. Let us acquire this, in the first 
place, as we would that of any other book ; and, having 
measured it in our minds, make it the chief subject of 
our meditation, that it may exert its proper influence on 
our temper and affections." # 

We have stated one great object, which should be ever 

* Rev. H. Ballou, 2d. Univ. Expos. Vol. I. Art. XXX. 
11 



130 PRACTICAL HINTS 

before us in the investigation of the Scriptures. They 
are given us, that we may, under their direction, become 
truly enlightened and wise. We should, therefore, seek 
their doctrines with a willing mind, in the full exercise 
of all our conscious powers ; knowing that to every sin- 
cere inquirer after " the truth as it is in Jesus," the bless- 
ing of the Most High will come, and his pathway be 
made radiant with the light of salvation. 

II. There is another object to be attained in the read- 
ing or study of the Scriptures ; the improvement of the 
heart. Many, who read with clear understandings, neg- 
lect to practise what they learn from the Bible. They 
talk well, — theorize well ; but are sadly deficient in 
Christian graces. Such should remember, that the Scrip- 
tures are for the constant companionship and guidance 
of " the man of God," that he may be made " perfect in 
every good work." The Psalmist has expressively said, 
" Thy word is a lamp unto my feet, and a light unto my 
path." He who would know God's will, and do it, must 
be in constant attention to the divine Directory. He will 
find in that all the rules of life, stated in the clear lan- 
guage of unerring truth. 

As it is necessary, that we be not forgetful and unprof- 
itable students of the Bible, certain practices should be 
observed, which will serve to make our communion with 
the Scriptures profitable to ourselves, and acceptable with 
Him who searcheth the heart. And, 

1. We should read with attention. It is by taking 
heed unto the word, that we are to advance in Christian 
knowledge. When Moses gave the law of God to the 
children of Israel, this was his advice to them. " Set 
your hearts unto all the words which I testify among you 



TO UNIVERSALISTS. 131 

this day." This advice applies to the reader of the 
Scriptures. He is to set his heart upon them : his whole 
mind is to be in the study, so that his profiting may ap- 
pear unto all. This is not properly regarded. " Think 
for a moment," says a popular writer, " what is achieved 
by attention. It was by attention, that Cuvier attained 
such perfection in comparative anatomy, that, when a 
little bone w T as shown him, he could tell to what class 
.of animals it belonged. It is by attention to his barome- 
ter, that the mariner avoids shipwreck. It is by atten- 
tion, that the deaf and dumb are taught language, and 
the blind learn to read. By attention the Indian finds 
his way through pathless forests ; and the physician, by 
attention to the skin, eye, and pulse of his patient, ap- 
plies his healing art. It is by attention, that c we learn 
to read in the human face beamings of love that no lan- 
guage can express, and of aversion that no language can 
conceal.' It is only by attention, that, as our eyes pass 
over a book, we transfer its knowledge into our own 
minds." * By strict attention, the reader of the Scrip- 
tures may be made wise ; but without this, he will be but 
little or no better for all the time passed with the word of 
life open before him. If an epistle from a dear earthly 
friend is presented to us, we read with avidity, that its 
contents may be learned. When our greatest and dear- 
est friend addresses us, shall we be less attentive ? 

When we come to the Scriptures, it should not be to 
see how much we can read, but what we can understand. 
Paul has said, " In the church I had rather speak five 
words with my understanding, that by my voice I might 

* Miss Sedgwick. 



132 PRACTICAL HINTS 

instruct others also, than ten thousand words in an un- 
known tongue." It was the inquiry of Philip to the 
Ethiopian, " Understandest thou what thou readest?" 
This is the Christian motive, — to understand the truth. 
The remarks of another are applicable here. " Do not 
task yourself with a certain quantity of reading at the 
regular seasons devoted to the study of the Bible. This 
may lead you to hurry over it, without ascertaining its 
meaning, or drinking in its spirit. You had better study 
one verse thoroughly, than to read half a dozen chapters 
carelessly. The nourishment we receive from food de- 
pends less upon the quantity taken into the stomach, than 
upon the perfect manner in which it is digested. So it 
is with the mind. One clear idea is better than a dozen 
confused ones ; and there is such a thing as overloading 
the mind with undigested knowledge. Ponder upon 
every portion you read, until you get a full and clear 
view of the truth it contains. Fix your mind and heart 
upon it, as the bee lights upon the flower ; and do not 
leave it till you have extracted all the honey it con- 
tains." * 

2. We should read alone, if possible. By reading in 
retirement, the mind can be more intently fixed on the 
subject. In the distracting scenes of life we are prevent- 
ed from giving our whole soul up to meditation and study. 
It is only in retirement that we can hold that intercourse 
with ourselves and with the Scriptures which we need, 
and without which we cannot grow in grace. When in 
secret with the word of God, our mind can become de- 
voted to it, and the communion we then experience will 

* The Closet, by Harvey Newcomb. 



TO UNIVERSALISTS . 133 

prove to us delighting and profitable. No better com- 
panion in secret can be found, than the record of God's 
truth. It will show us our own hearts, — will point out 
our weaknesses and follies, — declare to us our sins, — 
and give us such advice as will, if heeded, keep us from 
the power of the tempter. As we would seek to hold 
confidential intercourse in private with a true friend, 
whose word never deceived us, so should we seek, in sa- 
cred retirement, that friend, whose word will direct us 
safely in every vicissitude of life. Such a friend is the 
Bible. 

" When once it enters to the mind, 
It spreads such light abroad, 
The meanest souls instruction find, 
And raise their thoughts to God." 

3. We should read with a prayerful spirit. We come 
to the Scriptures with minds in need of instruction ; and 
we must seek the true means to obtain it. " If any man 
lack wisdom, let him ask it of God, who giveth to all 
men liberally, and upbraideth not." The way is made 
plain : we may walk in it if we will. " He that asketh 
receiveth ; and to him that knocketh it shall be opened. 5 ' 
Such is the direction of the Saviour. He assures us, that 
the Father is more willing to give good things to them 
that ask him, than earthly parents are to give good gifts 
to their children. He will not reject the petition of that 
soul who prays to him for the influences of his spirit in 
searching for scriptural truth ; and who follows up the in- 
vestigation in the light of that spirit. The Saviour prom- 
ised his disciples, that when the Holy Spirit should come, 
he would " guide them into all truth." And such will be 
the blessing on every prayerful reader of the Scriptures. 
11* 



134 PRACTICAL HINTS 

One reason why so many readers of the Bible are not 
guided into the truth, is, they do not pray as they ought 
when they come to this book. If they pray at all, it is 
with the idea in their minds, that no part of the Bible can 
contradict certain opinions, which they have been led to re- 
gard as truth. Their prepossessions are stronger than their 
prayers. Then, again, many study the Scriptures with- 
out thinking, that a prayerful spirit is necessary, and often 
wonder how little they know, for all the pains they have 
taken to read. They cannot advance, because they have 
neglected to take the most efficient aid. The cripple 
cannot easily run a race, nor the purblind see dis- 
tinctly. The spirit cannot keep in the way of Christian 
knowledge, and perceive the true light, where prayer is 
restrained or neglected. The prayerful reader of the 
Bible will best understand the language of the Psalmist ; 
" The law of the Lord is perfect, converting the soul. 
The testimony of the Lord is sure, making wise the sim- 
ple. The statutes of the Lord are right, rejoicing the 
heart ; the commandment of the Lord is pure, enlighten- 
ing the eyes." 

4. We should read with humility. The proud and 
self-sufficient spirit can be but little benefited from an in- 
tercourse with the Bible. Such a spirit must be humbled 
before it can be profited. God speaks to us, and we should 
be all attention ; and our hearts should meekly learn to 
receive his divine instructions. Mary " sat at Jesus' feet 
and heard his words " ; and thus chose the good part 
which should not be taken away from her. We should 
be like her in this respect. The Teacher will lead us 
aright if we enter his school as learners. 

It has been truly written, in relation to the reading of 



TO UNIVERSALISTS . 135 

the Scriptures, that " we must not say we can decide how 
much God ought to reveal. We cannot explain or under- 
stand the mysteries which hang around every grain of 
sand and every drop of water ; much less can we expect 
at once to have a revelation about a Being whom no eye 
ever saw, and a country ' from whose bourne no travel- 
ler returns,' without meeting with difficulties and myste- 
ries. Reverence towards God demands, that we read his 
word with humility. We must be docile. We are igno- 
rant, and need instruction ; we are dark, and need illu- 
mination ; we are debased by our passions and sins, and 
need elevating. The touch of reason cannot enlighten 
what hangs beyond the grave ; the conjectures of the im- 
agination only bewilder ; and without receiving the Bible 
with the spirit of a child, you will conjecture, and 
theorize, and bewilder, till you find yourself on an ocean 
of uncertainty, without a chart to guide you, a compass 
by which to steer, or a haven which you can hope to 
make." * Much of the skepticism and unbelief among men 
may be traced to a lack of humility in coming to the 
Scriptures. Professing to honor reason, such unfortunate 
minds have dishonored one of its first principles, — that 
which teaches humility in the investigation of all truth. 

5. Read that you may apply its truths to yourself. 
" Thy word," says the Psalmist, " have I hid in my heart, 
that I might not sin against thee." He who reads the 
Scriptures with this end in view, will stand in the day of 
temptation, be made conqueror over his evil propensities, 
and prove himself a true child of the kingdom. But he 
must be careful, that such is his determination. When 

* Todd's Student's Manual. 



136 PRACTICAL HINTS 

the Bible points out his faults and his sins, he must see 
and acknowledge, and strive to correct and repent of them. 
The Bible never fails to tell us what we are, without flat- 
tery or equivocation. Like its Author, it is no respecter 
of persons. " For the word of God is quick and power- 
ful, and sharper than any two-edged sword, piercing even 
to the dividing asunder of soul and spirit, and of the 
joints and marrow, and is a discerner of the thoughts and 
intents of the heart. — The commandment is a lamp, and 
the law is a light, and reproofs of instruction are in the 
way of life." When we consult this man of our coun- 
sel, we are told the whole truth in relation to our own 
thoughts and actions ; and are faithfully admonished and 
directed. In reading it, therefore, we should remember 
this, and suffer it to speak to us as did Nathan to David, 
— " Thou art the man." 

6. We should read, if practicable, at regular and stated 
seasons. It is said of the Bereans of old, that they 
"searched the Scriptures daily." Their advantages, 
surely, could not have been greater than ours ; and yet 
how few, comparatively, in this Christian day, are in the 
habit of the daily study of the Scriptures. The Bible 
rests on the shelf, table, counter, desk or library, — un- 
read, unopened, and too often unnoticed in places where 
it is said Christians dwell ! Such Christians need awak- 
ening. The Bible is the best earthly friend we can look 
upon ; and should, therefore, receive our deep attention 
and love. We can find seasons for consulting it, if we 
resolve on so doing. These seasons should be marked 
out and observed, as we observe the times for the eating 
of our daily food. The mind, as well as the body, needs 
to be regularly refreshed. The word of God is " the 



TO UN1VERSALISTS. 137 

bread that cometh down from heaven, and giveth life to 
the world." 

Whether morning, or evening, or any other portion of 
the day, shall be chosen for consulting the Word, by dili- 
gent and faithful observance of the season, w T e shall be 
led to welcome it as one in which our soul is delighted 
and refreshed, and carried onward in spiritual improve- 
ment and holiness. 
. As we choose a special time for consultation with the 
Scriptures, it will be well to observe, also, some system 
in reading them. Improvement is our object ; and all 
that conduces to this should be sought. Cursory reading 
will not be of such permanent benefit as that which is 
systematic. A little truth gathered up in this way, is 
w T orth much, because it is more likely to be kept in mind. 

It is confidently believed, that by heeding the directions 
here given, the Christian believer will find entrance into 
the glorious pathway of everlasting Light, where he 
shall behold the mysteries and admire the perfections of 
God, and rejoice in the work of duty to himself and his 
fellow-men. 

In closing this chapter, we would appeal to every read- 
er, in favor of the Scriptures. Make the Bible the man 
of your counsel. Take it to your heart ; and let it be 
your meditation day and night while you live on the earth. 
Pagan, Mahometan, Jew, Christian, skeptic, — study the 
Bible, — candidly, diligently, thoroughly. It will bring 
you righteousness, joy, peace, and salvation ! In the 
beautiful description of another ; " It reveals the only liv- 
ing and true God. It is a book of laws to show right and 
wrong; a book of wisdom, that condemns all folly, and 
makes the foolish wise ; a book of truth, that detects all 



138 PRACTICAL HINTS 

lies, and confutes all errors ; a book of life, that shows 
the way from ruin and death. It is the most compendious 
book in all the world, the most interesting history that 
ever was published ; it contains the most ancient antiqui- 
ties, strange events, wonderful occurrences, heroic deeds, 
unparalleled wars. It is a complete code of laws, a per- 
fect body of divinity, a book of lives, a book of travels, 
and a book of voyages. It is the best covenant that ever 
was agreed on, the best deed that ever was sealed, the 
best evidence that ever was produced, the best will that 
ever was made, and the best testament that ever was 
signed. To understand it, is to be wise indeed ; to be 
ignorant of it, is to be destitute of wisdom. It is the 
king's best copy, the magistrate's best rule, the house- 
wife's best guide, the servant's best directory, and the 
young man's best companion. It affords knowledge of 
witty inventions for the airy, dark sayings for the grave, a 
sure reward to the excellent, and is its own interpreter. 
The crowning value of this precious Book is, that the 
Author is without partiality, and without hypocrisy, — 
in whom there is no variableness, or shadow of turning" 

Will not the devout mind, as it comes to the Holy 
Scriptures, join in this petition to their all-wise and be- 
neficent Author ? 

Eternal Source of all Truth ! Praised be thy name, 
for the manifestation of thyself to thy children in this 
Holy Word, which is able to make them wise unto salva- 
tion. So cause me to read as to learn wisdom. So teach 
me to understand, that my life may be given to righteous- 
ness. May I be taught my relationship to Thee ; the 
object and end of my existence ; and thy purposes and 
promises, in which my soul takes delight, and which honor 



TO UNIVERSALISTS . 139 

thy sacred character and name. Teach me those pre- 
cepts which I should observe and follow in my daily in- 
tercourse with the world ; and learn me how I may do 
good according to the ability given me. 

Instruct me, gracious Father, in thy dealings with thy 
creatures in past ages ; and in those laws which change 
not, as the generations of men pass away. In thy visible 
dealings with the wicked, may I learn to shun vice ; in 
thine acceptance of virtue, may I learn to deal justly, 
love mercy, and walk humbly with thee. May this thy 
revelation of truth, be my counsellor in all things, direct- 
ing me from darkness to light, and from earth to heaven. 

May the message of thy well beloved Son, our Lord 
and Saviour Jesus Christ, found in this revelation, be re- 
ceived into my heart, and manifest its purifying influence 
in my life ; teaching me to live, not unto myself, but unto 
him who died for me and rose again ; looking to him as 
the great pattern of Christian life ; and having his spirit 
of wisdom, meekness, and love. 

So teach me to live, that in every change of earthly 
circumstances, thy word may be precious unto me ; and 
in death, may its blissful promises, living and abiding in 
my soul, take away the bitterness of mortal dissolution, 
and give me the victory, through Christ, my Redeemer. 
Amen. 



140 PRACTICAL HINTS 



CHAPTER VIII. 

CHRISTIAN INSTITUTIONS. 

Those who enjoy true gospel faith will honor and seek 
to support all institutions which they believe conduce to 
its advancement. The Christian cannot stand alone and 
do all his duty ; he cannot shut himself up from his fel- 
low-men, and promote the cause of truth. He is to act 
with others, in the use of means, for the upbuilding of 
the Redeemer's kingdom in the earth. Hence he will 
duly appreciate those institutions which have given, and 
are still giving, success and stability to Christianity, and 
which, if rationally observed, will continue to be among 
the greatest blessings to mankind. 

There are some Christian professors so strongly tinc- 
tured with what may be termed, religious radicalism, that 
the Sabbath, a stated ministry, the Lord's Supper, Sab- 
bath Schools, and other kindred institutions and observan- 
ces, are considered by them as of little worth. They 
think, that so far as outward observances are concerned, 
each one should be a law unto himself. It need only 
here be said of such Christians, that, however sincere and 
honest they may be, they would not be satisfied to behold 
their peculiar notions universally prevalent. They run 
into the doctrine of extremes. They place themselves on 
the list of exceptions. From their " peculiarities " every 
lover of Christian order and combination will turn away. 

To those who seek the honor of Christianity in the 



TO UNIVERS ALISTS . 141 

rational and scriptural observance of its useful institutions, 
the subjoined considerations are presented. 

The Christian Sabbath is one of the most important 
of our religious institutions. No occasion will here be 
taken to search for the authority by which it is observed. 
This may be left to the controversies of the theological 
world. It is enough for our present purpose to under- 
stand, that the Sabbath now observed by us, is not that 
of the Jews, but of the early Christians, who chose the 
first day of the week, to commemorate the resurrection of 
their Lord. They were accustomed to meet on that day, 
and engage in religious services, and exchange salutations 
of love and peace, and promise fidelity in the cause of 
their Master. The religious observance of the day has 
thus been kept through all ages of the church, down to 
the present time. And nearly all Christians agree in 
commending and practising the observance of it ; so that 
the Christian Sabbath has become, in a certain sense, in- 
terwoven with the institutions of nearly all the civilized 
world. 

Christians justly regard this day. They know its be- 
neficial tendency. It is designed as a season of cessation 
from the toils of six days ; a time for repose and tranquil 
thought ; a pleasant resting-place in the monotonous jour- 
ney of life, where, while the body rests, the mind may 
refresh and expand itself, and make new acquisitions in 
knowledge and happiness. 

Intimately connected with the Sabbath is the public 
worship of God. In this, every believer in Gospel truth 
must assuredly feel interested ; else he has not yet made 
himself acquainted with the best means and influences of 
Christianity. Many are the advantages of public meet- 
12 



142 PRACTICAL HINTS 

ings for the habitual worship of God. They promote social 
and friendly intercourse among neighbours, acquaintances, 
and fellow-citizens ; they serve to refresh and renovate the 
mind, after its labor and perplexity through the six days 
of the week ; they tend to the formation of moral and re- 
ligious character, assist in the attainment of religious truth, 
and the cultivation of religious thoughts and feelings. He 
who lightly esteems these advantages can lay no claim to 
the character of a true philanthropist or Christian philos- 
opher. Let the Sabbath, and its institutions of worship, 
be banished from among us, and what should we realize ? 
A state of things which would not only fill the Christian 
with horror, but which would cause the very Sabbath- 
breaker and scoffer at religion himself to exclaim, "What 
meaneth this desolation ? " 

Before speaking of attendance on public worship, I 
would direct the reader's attention to one of the main pil- 
lars in the Christian temple ; the Christian Ministry. 
My limits will not permit me to go into any elaborate de- 
fence of religious teachers. They were appointed an- 
ciently ; they are needed now ; and they will be needed 
until Christian truth shall be so universally diffused, and 
so well understood, that none shall have occasion to say 
to his brother, " Know the Lord ; for all shall know him 
from the least to the greatest." 

While then we have need of a Christian ministry, it is 
necessary that this ministry be duly supported. This in- 
troduces a delicate subject ; not to those who are ever 
ready in every good word and work, for the promotion of 
religious truth, but to those whose love of money is too 
strong to permit them to contribute to the support of min- 
isters. Let me speak, however, with all plainness. In 



TO UNIVERSALIS TS . 143 

many religious societies, and among the professed friends 
of gospel truth where no society exists, are to be found 
certain narrow-minded brethren, who can talk much about 
" the glorious Gospel," and tell of their devotion to its 
cause, and how long they have striven to support it against 
all the powers of the enemy, and how refreshing it is to 
them to hear the " glad tidings " proclaimed ; but who 
never seem to think, that five dollars will go further than 
five dimes in the payment of the preacher, when they are 
amply able to pay ten times the former sum every year ! 
Many examples of this kind might be enumerated, but 
these pages would be disgraced by such a black list. I 
have known a society completely paralyzed by three or 
four such flint-souled members. They had enough of 
property, but could not spare it to aid in sustaining the 
ministry ; while those in more limited circumstances were 
doing their utmost for the support of the Gospel. 

It is well known, that in many places, throughout our 
country, where itinerant preachers, of some denominations, 
have been ; where people have had but little to pay for 
preaching hardly worth the pains taken to go and hear it, 
a kind of antipathy to the payment of salaries has been 
engendered. And some honest-minded preachers of the 
Gospel have suffered themselves to encourage this dispo- 
sition, till they found they were making themselves liable 
to the imputation conveyed in the apostle's language, " He 
that provideth not for his own, hath denied the faith, and 
is worse than an infidel." This has opened their eyes, 
and led them to change their course. I have often been 
struck with the following section in Murray's " Letters 
and Sketches." He is writing to a friend. 

" The money enclosed in your letter was opportune, 



144 PRACTICAL HINTS 

and I cordially thank you for it. When you first knew 
me, money was not in all my thoughts ; I regret that I 
have lived to see the time when a variety of pressing 
wants oblige me to think so much of it ; but I shall have 
less of these wants every day. Say what they will of 
money, we cannot pass through life with comfort or peace 
without it. I do not say the possession of money always 
gives happiness and peace; I am persuaded it does, not; 
but our blessed Master taught his disciples, that if they 
would make friends in this world, it must be by the mam- 
mon of unrighteousness. We must, while we live in this 
world, buy and sell, and this cannot be done without the 
mark of the beast. We cannot answer the demands 
made upon us, without money, and we are not blessed 
with the privilege of repairing to the margin of the deep, 
and there receiving it from the mouth of a fish."* 

One truth is clear. If people believe preaching is 
worth nothing, they will pay accordingly ; and if this is 
the price demanded, they will not seek to raise it. Heav- 
en save our religious societies and communities from the 
soporific influence of those who are wondering why min- 
isters cannot preach for nothing and support themselves ! 
Ministers are men ; they have wants like others, and must 
be provided for. And they must have time for study, or 
they cannot make useful and acceptable preachers at the 
present day. Working on the farm, or in the workshop, 
or actively pursuing any secular business all the week, 
and then preaching on the Sabbath, may answer for a 
time, under certain circumstances ; but such preaching 
will not keep pace with the times ; and this the preacher 
must do, if he would be " a good minister of the Lord 

* Letters and Sketches, Vol. II. p. 395. 



TO UNIVERSALISTS. 145 

Jesus." Religious truth should not be behind every 
thing else, as it has been for ages past. Preachers must 
study ; therefore they need support. And friends of gos- 
pel truth should contribute liberally. Every one ought 
to make a just estimate of his property, and ask himself 
how much he is able to give, yearly, for preaching. And 
when he subscribes, he should also ask himself how the 
amount set off against his name, on paper, will affect the 
minds of others. If he is illiberal in this respect, poorer 
members may be ; and thus a society will not do justice 
to its powers. 

Punctual payments are necessary. Whoever subscribes, 
or agrees to pay his proportion, should calculate to be 
ready to make payment when it is due ; for the salary is 
the preacher's living. He has earned it, and it belongs 
to him ; and if, instead of receiving it, he is put off with 
mere promises, it serves to discourage him. Let a minis- 
ter's friends evince their attachment to him, not by mere 
words and professions, but by giving him substantial proof 
that they are determined to make his situation with them 
a happy one. Promises are poor articles for food or 
clothing. 

Some societies of believers are very much given to 
hearing noted preachers ; neglecting, at the same time to 
encourage those who are just going forward in the minis- 
try. This, in many cases, is wrong. There may be in- 
stances, we know, where it is better, that some expe- 
rienced pioneer should lead the way in preaching to a 
people ; but then he may be safely followed, under favor- 
able circumstances, by one of less note, but yet who pos- 
sesses good talents and a warm heart. I am always 
interested in those societies who are willing to encourage 
12* 



146 PRACTICAL HINTS 

young preachers. Such a disposition shows, that they 
are aware of the importance of having " more laborers in 
the vineyard." 

Let the close-fisted professor, who will say, that preach- 
ers ought not to receive large salaries, and who acts as 
though he believed his saying ; and the captious infidel, 
who accuses ministers of laboring solely for money, talk 
as they will, the minister, like every other teacher and 
workman, must be supported. Those who appreciate 
gospel truth, understand this ; and from them it should be 
made known, that their ministers shall never suffer nor 
mourn in secret of their coldness and neglect, while they 
have the means of supporting them. " God loveth a 
cheerful giver." 

We now speak of attendance on public worship. In 
vain are temples erected to the worship of God, and min- 
isters chosen to officiate therein, if those who profess to 
interest themselves in these subjects, exercise all their in- 
fluence away from the house of worship. It is necessary 
that a strict attendance at the public sanctuary be main- 
tained. Preaching without hearers will do but little 
good. 

The neglect of public worship is a great evil in many 
religious societies. It has a direct tendency to make en- 
emies to Christianity. Unbelievers and indifferent ones 
will say, " If those who are members of Christian socie- 
ties and churches, do not feel interested enough in their 
own doctrines to go and hear them proclaimed, they need 
not accuse others of stupidity and sin." This is the in- 
fluence ; and let those who stay away from public worship 
without a cause, think of it. 

Half-day worshippers set a bad example. I mean those 



TO UNIVERSALISTS. 147 

who cannot exert themselves to get out in the morning 
and those who, if they attend in the morning, think they 
have earned the liberty of absence in the afternoon ; who 
pretend, that as the Sabbath is a day of rest, it is well 
enough to sleep as much, and move as leisurely as con- 
venient, while it lasts ; and if they do not happen to be 
ready for public worship when the hour cornes, say they 
were kept away by necessity ! This word, necessity, may 
.be proper in certain cases, but not where indolence dic- 
tates it. Then it is sin, and such sin is practised by many. 
But why? Is it laborious to attend public worship? 
Cannot the body rest in the temple of praise, while the 
spirit goes up to worship at the throne ? Will those, then, 
who have within them a desire to be truly devotional, ap- 
prove of this practical negligence ? Nay. This making 
of the Sabbath a day of indolence and stupidity, is noth- 
ing short of sin. Let it be a day of holy recreation for 
the spirit, — a day of self-examination, reproof, and in- 
struction in righteousness. 

Fair weather worshippers do not reflect honor on them- 
selves, nor on the body of believers with which they are 
connected. They are too much afraid of fog, clouds, rain, 
and snow. They are better judges of the weather than 
of theology. A dull day keeps such persons at home. 
They would be quite surprised to learn that the minister 
had not attended service, if he lived twice as far as them- 
selves from the place of worship. But why is it any 
more improper for the minister to tarry at home, than for 
them ? This question they cannot answer but with con- 
fusion. Such occasional hearers are paying but little re- 
spect to their minister, who takes care to prepare himself 
during the week for the edification of his hearers on the 



148 PRACTICAL HINTS 

Sabbath. If all his congregation were of this home-loving 
disposition, he would be obliged to preach his sermon to 
the bare walls. Ill-fated man ! With what feelings must he 
look around into the empty pews on a dull day, and read 
the fact that the fair weather worshippers will not be there ! 
Pity him, reader, and never manifest this indifference to 
your minister. 

Before leaving this topic, I would introduce the remarks 
of a good writer. He is speaking of that common diffi- 
culty in the way of a regular and constant attendance at 
church, — the frequent inclemency of the weather. His 
views are forcibly expressed. 

" Now let me ask, is any thing else interrupted for this 
cause? Does the business of life depend on the changes 
of the thermometer ? Does any man refuse to go to his 
shop, or to his warehouse, because he says ' the sky low- 
ereth, and it will rain ' ? Why then does he establish an 
entirely new rule for himself, on the Sabbath? Or does 
he say, that public worship is a thing of very inferior con- 
sequence ? Does he think, that his own welfare and the 
happiness of society depend more on his buying and sell- 
ing, than they do on storing his mind with religious 
thoughts, and promoting the means of sacred order and 
virtue in the community ? Allow that both are important, 
it is all I ask. Allow that the claims of business are im- 
perious ; yet let it be remembered, that the bond of trade 
is virtue, that the security of business, every promise, 
every oath, has its strength in conscience and the fear of 
God. 

" I have compared public worship in one respect to 
society. Let me compare them in another ; and that is, 
in the exertion, and I will add, the expense, that may be 



TO UNIVERSALISTS. 149 

required by a regular attendance. Admit, then, what is 
called the necessity of business; though I apprehend, our 
estimate of what is necessary in life, is not only very 
worldly, but even on this ground very shortsighted ; but 
admit this necessity of business. Yet may we not ask, 
that as much shall be done and expended to frequent pub- 
lic worship, as is done and expended to frequent society ? 
I do not perceive that our entertainments, parties, assem- 
blies, or theatres are neglecled for the severities or un- 
comfortableness of the weather. Means, defences, con- 
veyances are provided, and the exertion and the expense 
are submitted to of course and without a complaint. Is it 
unjust to lay it down as a requisition and a rule, that every 
one shall do and afford as much to go to church, as he 
would to be present at a social visit or a party of pleasure ? 
I am unable to perceive that any fair objection can be al- 
leged against the propriety of this rule. It will not be 
said, that social opportunities are less frequent than those 
of devotion, and therefore to be sought with more pains. 
On the contrary, as society is conducted in most of our 
cities and villages, the reverse is true. Besides, let it be 
remembered, as still more material in the argument, that 
a man may do more good both to himself and to others 
by going to church, than by going to a party of pleasure, 
or a social entertainment. And yet there are many, many, 
who would think it hard not to be accounted good Chris- 
tians, too, who habitually go out, in dark and stormy 
nights, to be present at parties of pleasure, who, in the 
comparatively favorable circumstances of daylight and 
moderate inclemency of weather, find it too inconvenient 
to attend church. Nay, they often go out, not for their 
own pleasure, any more than the merest slave of super- 



150 PRACTICAL HINTS 

stition goes to mass or to church for his own pleasure. 
They go to sacrifice at the shrine of ceremony and cus- 
tom, and yet they cannot go to sacrifice at the shrine of 
holy worship ! The temple of fashion is filled, is crowded, 
in circumstances which would cause the temple of religion 
to be almost wholly deserted ! The God of this world is 
worshipped, when the God of heaven and earth hath none 
to seek after him, or at most a small band of worshippers, 
so few and feeble, that their coming together is a heavi- 
ness and a discouragement ! " * 

It is the duty of every member of a religious society 
(extraordinaries excepted) to be constant in his attendance 
on public worship. He owes this duty to society at large. 
His example on the side of morality and order is needed, 
and he should ever be ready to give it. He owes it to 
the preacher engaged by the society to supply its mem- 
bers with instruction in the Gospel. He is one of that so- 
ciety, and has virtually made a bargain, that he will be 
present to encourage the preacher. If he does not live 
up to the bargain, so far, he acts dishonestly. He owes 
it to himself. It is his duty to cultivate devotional feel- 
ing, to worship God ; and he should seek those means of 
improvement which he acknowledges are best calculated 
to advance the mind in the knowledge of heavenly truth. 
He owes it to his God, who has constituted him a rational, 
moral being, with "a soul of vast desires," and has made 
ample provision for all the moral as well as temporal wants 
of his children. 

It is needless to enumerate all the causes of the neglect 
of public worship. Among others, we note, 



Christian Examiner, Vol. IV. pp. 118-120. 



TO UNIVERSALISTS. 151 

1. Lack of inclination. This is often the result of 
habit ; and one consideration, to name no more, should 
remove it. I mean the influence of example. Ministers 
do not suffer alone, in consequence of the habitual neglect 
of their hearers to attend public worship. Society suffers. 
Look and see if it is not so. Survey that portion of our 
country where public worship is neglected, because those 
who have no inclination to encourage it prevail, and judge 
for yourself. Think, then, of your example. 

2. Dislike of the preacher. This is a poor excuse, 
unless the preacher is a bigot. If he is an abusive, sour 
declaimer against those who are not agreed with him, this 
is a sufficient justification why he should not be heard, if 
any other place of worship than the one he occupies can 
be attended. But if this dislike is nothing more than the 
old, common excuse, that the talents or manners of the 
preacher are not agreeable, it alters the case. The true 
answer to such objection is, then let the devotion of your 
heart make up the deficiency. Do not go to meeting 
merely to see and hear a minister who can be religious for 
you, "in the most approved style." Go to worship in 
your own heart; to join with the minister, whoever he 
may be, and pray that he may be assisted of God in the 
services of the sanctuary. You will then be accepted of 
the Judge of all. 

An old and experienced preacher once remarked, that 
he always noticed one fact in relation to the best members 
of a religious society ; they never practised staying at 
home, because a minister was to preach whose talents 
were not suited to their wishes. They went to meeting 
resolved to let no preacher drive them away. Such a 
spirit is the .right one. 



152 PRACTICAL HINTS 

Here I would quote again from an author already cited. 
He is speaking of the objection so frequently urged against 
habitual attendance on public worship, — the indifferent 
character of the service. 

" ' If I were sure of always hearing something eloquent 
and admirable/ says the delinquent, ' I should go; but the 
preacher is dull ; the service is w T earisome. In short, I 
do not wish to go. And why,' continues the complainant, 
f why should I be urged upon this point ? What good 
will it do me to go to church, if I go thus reluctantly, if I 
do not wish to go ? ' 

" To reply to the minor part of the objection, first, I 
should say, that I see no more reason why a man should 
not be exhorted to the public worship of God, when he is 
averse to it, than why he should not be exhorted to any 
other duty which he is unwilling to perform. We do not 
expect to be uniformly delighted with any of our pursuits, 
yet we do not swerve from them for want of the stimulus 
of pleasure. The student resorts to his books, the mer- 
chant to his accounts, the laborer to his toils, though they 
sometimes are irksome. And if the case is unhappily so 
bad, if it is at any time a hardship to visit the sanctuary, 
yet even then, unpropitious as this state of mind would 
be, it would scarcely constitute a sufficient reason for ab- 
sence from church. Rather might it not be urged at such 
a time, that the place of meditation and prayer should be 
visited on purpose to acquire a better, a more pious dis- 
position. 

"And on this point, and one other, I now proceed to 
say, rests the true answer to the main part of the objec- 
tion which has just been stated. The services of the 
sanctuary would not be indifferent, if they were approached 



TO UNIVERSALISTS. 153 

with just views and a right temper of mind. There is a 
misapprehension, in the first place, of the proper object of 
our attendance at church. We go, or ought to go, not 
merely or chiefly to be entertained with the discourse, 
but we should go to worship our Maker, and to cherish 
and confirm the sentiments of piety. We go, or ought to 
go, not to be the passive recipients of whatever impres- 
sions may be made on us ; not to have the work of our 
religion done for us, but to engage for ourselves in medi- 
tation and prayer. The minister at the altar is merely 
our assistant in these offices. This is the point of light in 
which he should be regarded. He may not be all we 
could wish. That is not material. We ought to receive 
what aid he can give us, whether it be more or less." * 

This is a correct view of the subject. 

3. False pride. There are those who pretend a desire 
of attending public worship, but their dress is not what it 
should be, when it is much better than that worn by many 
of their neighbours. The "fashion," perhaps, is not just 
right, and some fastidious taste may be offended. This is 
a wicked excuse, and deserves severe reproof. The de- 
sire to appear decently is always commendable ; but the 
idea of going to the place of religious worship to shine in 
an attractive dress, is always sinful. 

There are those who are kept away by pride and pov- 
erty united. They cannot dress as they could if their 
pecuniary resources were greater. Perhaps they have 
seen more prosperous days, and could once appear as 
others now do ; but, because their circumstances have 
changed, they must stay away from the house of worship. 

* Christian Examiner, Vol. IV. p. 120. 

13 



154 PRACTICAL HINTS 

Let those who are thus troubled, think of their duty, and 
do it. They should go to the temple of praise. There, 
the rich and the poor, those clad in "soft raiment" and 
those in coarse attire, meet together, and one Father be- 
holds and blesses them. They should remember, that 
God seeth not as man seeth ; that if the clothing be such 
as will not give offence to Christian decency, it is good 
enough for the house of worship. This idea of not ap- 
pearing well enough, of being out of style, or out of fashion, 
or whatever term may be used, is a poor excuse, where 
devotion to the service of God is in question. If I enter 
the public sanctuary with a dress not so good as that of 
my more wealthy, fortunate, or fashionable neighbours, if 
I go there to worship, what is it to me what they think or 
say? If they have no other employment while there 
than to look around and mark the color and fashion of 
each dress, or the personal appearance of this or that in- 
dividual, while they cannot remember the text, nor a word 
of the sermon, let them do it. My only duty is to pray 
for such, when I pray for myself, that God would arrest 
their attention by his almighty power, and turn their eyes 
away from vanity to the glory of the adorable Creator. 

4. Conceited wisdom. Some who profess faith in the 
Gospel, are, in their own estimation, so well instructed, 
that when they have the privilege of attending public 
worship, they choose to stay at home, on the ground that 
the preacher can tell them nothing new. They have 
learned out ! It is to be regretted that any rational mind 
will make a pretension like this. Truth can never be 
exhausted ; men can never learn out in her school. The 
instruction there will be ever new and inspiring to the 
humble, teachable heart, while the pillars of creation 



TO UNIVERSALISTS. 155 

stand. How weak, then, are such excuses to keep away 
from the house of worship. What gospel believer is afraid 
that he shall know too much of truth, or that he has noth- 
ing more to learn ? We shall have no such thought, if 
we keep at Jesus' feet. His pupils are always advancing 
in divine wisdom. 

An attempt to describe the blessings of public worship, 
would be like an attempt to paint the sun. Worship is 
the joy and delight of the Christian. He loves the place 
where prayer and praise go up to the Giver of all good ; 
where the Father of man is honored in spirit and in truth. 
He can say with the Psalmist, " How amiable are thy 
tabernacles, O Lord of hosts ! My soul longeth, yea, even 
fainteth, for the courts of the Lord ; my heart and my 
flesh cry out for the living God. For a day in thy courts 
is better than a thousand. I had rather be a door-keeper 
in the house of my God, than to dwell in the tents of 
wickedness." An association of such worshippers, such 
true lovers of devotional exercises, will be blessed. They 
may, at times, behold darkness around them, yet "the 
brightness above " will ultimately dispel it. They live to 
enjoy the happiness of heaven below ; and it comes down 
upon them in clear and exhilarating sunlight, and in gentle 
and refreshing showers, causing them to bloom and flourish 
like the garden of the Lord. 

Intimately and inseparably connected with attendance 
on public worship, is the duty of giving attention to the 
word. " Take heed how ye hear," was an admonition 
given of old to the disciples ; and the same injunction is 
now applicable to every hearer who goes to the house of 
worship. It speaks with special directness to him who is 
accustomed to indifference in the house of worship ; who 



156 



PRACTICAL HINTS 



is satisfied if he hears only, without ever thinking on the 
subject for himself. It cautions him to notice all subjects 
advanced, and see whether they appear consistent or con- 
tradictory ; to take the opinion of no man for granted, 
unless that opinion be agreeable to reason and the word of 
God. Pursuing this course, he will not be mortified by 
the thought, that he depends altogether on what the 
preacher advances, for doctrinal truth. He will' be a 
searcher for it himself; and will be worth a whole army 
of those who never think that religious inquiry concerns 
them, so long as they have a preacher to declare his 
opinions ! 

" I do not wish those who hear me," said a preacher, 
in a discourse on hearing aright, " to take what I say for 
granted, without ever asking themselves a single question 
on the subject. > Ten thousand such hearers would never 
excite my self-esteem. Let them take heed how and 
what they hear. Let them search and see whether these 
things are so, like the Bereans of old, and thus do honor 
to themselves, and to the powers of mind which God has 
given them. I had rather preach to five such hearers, in 
the solitary depths of the wilderness, than go before the most 
popular and fashionable assembly on earth, and there, by 
great exertion, perhaps gain the credit of being a < good 
speaker,' or receive some kindred icy compliment, when 
not one word of the discourse delivered would be remem- 
bered after my audience had passed the threshold of the 
door." 

The language of Scripture, on hearing and profiting 
by the word, is very plain. " Keep thy foot when thou 
goest to the house of God, and be more ready to hear, 
than to give sacrifice to fools : for they consider not, that 



TO UNIVERSALISTS. 157 

they do evil. — The word preached did not profit them, 
not being mixed with faith in them that heard it. — There- 
fore we ought to give the more earnest heed to the things 
which we have heard, lest at any time we should let them 
slip. — Be ye doers of the word, and not hearers only, 
deceiving yourselves. 

" Behold there went out a sower to sow. And it came 
to pass as he sowed, some fell by the way-side, and the 
fowls of the air came and devoured it up. And some 
fell on stony ground, where it had not much earth ; but 
when the sun was up it was scorched, and because it had 
no root it withered away. And some fell among thorns, 
and the thorns grew up and choked it, and it yielded no 
fruit. And others fell on good ground, and did yield fruit, 
that sprang up and increased, and brought forth some 
thirty, and some an hundred fold. — Now the parable is 
this. The seed is the word of God. Those by the way- 
side are they that hear ; then cometh the devil, and tak- 
eth away the word out of their hearts, lest they should 
believe and be saved. They on the rock are they, which 
when they hear, receive the word with joy ; and these 
have no root, which for a while believe, and in time of 
temptation fall away. And that which fell among thorns, 
are they which, when they have heard, go forth, and are 
choked with cares, and riches, and pleasures of this life, 
and bring no fruit to perfection. But that on the good 
ground, are they which, in an honest and good heart, having 
heard the word, keep it, and bring forth fruit with patience." 

Let the hearer, then, think on what he has heard ; and 
let it not be driven from him by vain or useless employ- 
ment or conversation. That which is received must be 
treasured up. The eloquent address, the clear exposition, 
13* 



158 PRACTICAL HINTS 

the impressive prayer, will avail nothing, if all are forgot- 
ten when the hour of public worship is gone. The strong 
tide of feeling started, the deep emotion raised, the secret 
sympathies called forth by the solemn services of the sanc- 
tuary, will all soon pass away, if not kept alive by med- 
itation. What profit is there in hearing, if all that is heard, 
however good in itself, is suffered to run through the mind 
like water through broken or leaky cisterns? Let us 
think of this, if we would profit by the word preached. 

A complaint should be here noticed. It is that not 
unfrequently urged by many honest persons, of their poor 
memories, and their limited capacity of mind. As to a 
poor memory, the great help for this is a habit of atten- 
tive thought. He who has his eyes everywhere else, 
would not see his face, even though the best mirror in 
the world were before him. So with him whose thoughts 
are everywhere else but at home. As to the complaint 
of limited power of mind, I would merely say, it is one 
which all may use, but which we should not make. We 
are all limited in our capacities, in our knowledge. It is 
for us to exercise our powers according to our means and 
opportunities. If all would do this, we should hear much 
less of the complaint under notice. He who has ten tal- 
ents, should improve accordingly ; as he is accountable 
for all. He who has but one, is to improve that one, and 
he will be equally acceptable in the sight of God, as he 
who is favored with the ten. Men are judged by heaven 
according to that which they have, and not according to 
that which they have not. 

Go then to the place of worship, not only to hear, but 
to reflect, and grow wiser and better. So shall your sea- 
sons of public devotion be blest to your spiritual peace 



TO UNIVERS ALISTS . 159 

and growth in the knowledge and grace of our Lord Jesus 
Christ.* 

Our attention has been directed to the maintenance 
and promotion of public worship on the Sabbath, as it is 
generally observed by all Christian sects ; where the peo- 
ple meet at appointed hours, and join in religious service 

* The subjoined extracts from Buck, may not be considered inappro- 
priate here. The hints contained in it are good. 

" Bigoted Hearer. A person meeting another returning, after hav- 
ing heard a popular preacher, said to him, ' Well, I hope you have 
been highly gratified ! ' ' Indeed, I have,' replied the other. ' I wish 
I could have prevailed on you to hear him ; I am sure you would nev- 
er have relished any other preacher afterwards.' ' Then,' returned the 
wiser Christian, ' I am determined I never will hear him, for I wish to 
hear such a preacher as will give me so high a relish and esteem for 
the word of God, that I shall receive it with greater eagerness and 
delight whenever it is delivered.' 

" Humble Hearer. 'A torch may be lighted by a candle, and a 
knife be sharpened by an unpolished stone.' Mr. Hildersham used to 
say, ' that he never heard any faithful minister in his life that was so 
mean, but he could discover some gift in him that was wanting in 
himself, and could receive some profit by him.' 

" The Practical Hearer. A poor woman in the country went to hear 
a sermon, wherein, among other evil practices, the use of dishonest 
weights and measures was exposed. With this discourse she was 
much affected. The next day, when the minister, according to his 
custom, went among his hearers, and called upon the woman, he took 
occasion to ask her what she remembered of the sermon. The poor 
woman complained much of her bad memory, and said she had forgot- 
ten almost all that he delivered. ' But one thing,' said she, ' I remem- 
bered ; I remembered to burn my false bushel.' A doer of the word 
cannot be a forgetful hearer. 

" Constant Hearer. It is said of the late Countess of Burford, that 
though, for the last few years of her life she had to ride almost con- 
stantly on horseback, upwards of sixteen miles, to and from the church- 
es where she attended, yet neither frost, snow, rain, or bad roads, were 
sufficient to detain her at home. How unlike the conduct of many, 
who suffer any trivial incident to keep them from the house of God !" 



160 PRACTICAL HINTS 

with their pastors or teachers. I now speak of meetings 
aside from these, but which are sometimes observed in 
their stead, and which may be held on the Sabbath, or 
during other portions of the week, namely social or 
conference meetings. 

The regular exercises of the Sabbath are of weighty 
importance. No Christian denies this. But who labors 
solely there? The minister. One continual round of 
duties is before him, and to these duties he cheerfully at- 
tends. But is this all that is needed ? Do people hire 
ministers to be religious for them ? Are not the people 
themselves, also, individually concerned ? Why not, then, 
establish and sustain meetings where others, besides min- 
isters, can express their views on the subject of divine 
truth ? It is a surprising fact, that any believers in the 
Gospel, who have always professed the republicanism 
of Christianity, who have said, and written, and acted so 
much against " priestcraft," should themselves practically 
adhere so strongly to this old custom of giving up all reli- 
gious exercises to the minister. The truth is, we ought 
to have more speakers and exhorters among our laymen. 
Why have we not ? You, my honored father, whose 
head is white with age, now reading this feeble produc- 
tion ; you, my respected Sir, in the vigor and activity of 
business life, who can pay liberally from your pocket for 
the support of the Gospel, and whose deeds will be bless- 
ed of heaven ; you, my young brother, in the morning of 
manhood, with all its hopes, promises, and joys upon you, 
and with a heart that loves gospel truth ; why can you 
not encourage social conference meetings, not only by 
your presence, but by your speech ? You can argue the 
doctrine you profess, when that doctrine is assailed in your 



TO UNIVERS ALISTS. 161 

presence. Then your speech is free, and you do not 
lack words nor ideas. Why not do justice to this doc- . 
trine, by talking of its practical excellence with your 
brethren in social conference ? Are you afraid to speak? 
afraid of what ? Too proud in spirit to rise and declare 
your feelings in relation to moral duty, and exhort others 
to faithfulness and zeal ? " Tell it not in Gath ! " 

Men can talk about religion, as well as about any other 
subject, if they feel it, and really believe it of paramount 
importance. This diffidence then is censurable, because 
unreasonable. Let a man be bruised or pained, and he 
can make it known ; let him receive joyful intelligence, 
and he can vocally exult and be glad. Why must he be 
dumb, then, on the best of all topics, religious truth ? 

One consideration here may be in place. Officious, 
weak, and extravagant speakers are sometimes heard in 
social meetings. These are stumbling-blocks in the way 
of some conscientious believers, who are kept by modes- 
ty from declaring their thoughts in public. Duty, as well 
as feeling, should be consulted in reference to this subject. 
If we can talk so as to be clearly understood on other 
subjects, it will not be improper for us to exchange thoughts 
with our brethren, in public, on the subject of religion. 
A social meeting of Christian friends will do much for the 
spiritual advancement of those who appreciate and enjoy 
it. Religion should be made as social a matter as possi- 
ble. " Exhorting one another " will have a beneficial in- 
fluence. A few words spoken with feeling, in a plain, 
direct manner, will do much good. It is not for the pur- 
pose of display, that brethren should speak, but that they 
may stir up one another's " minds by way of remem- 
brance." 



162 PRACTICAL HINTS 

Here I would take occasion to state, that public prayer 
is not practised as it should be by our laymen. Let me 
be understood. I do not say that there are not many 
praying hearts among us. But by reason of the preva- 
lent notion, that the minister must do all, public prayer, 
by laymen, has not been duly observed. There are 
many hearts ready, if the lips would only break silence. 
Let such ask themselves who on earth has a greater rea- 
son to pray, than the believer in the Gospel? even to 
lift up holy hands without wrath or doubting ? 

Social meetings are for the encouragement and promo- 
tion of social, religious feeling among brethren. Here 
they can rejoice together, u and love, and praise, and 
pray." Here they enjoy true confidence, for they are 
united in Christian affection, conscious of the protection and 
guidance of one Father, who delights in the sincere hom- 
age of his children, and who will descend from his holy 
habitation to revive the heart of the humble and contrite. 
And there can be no doubt of the utility of such meet- 
ings. They serve to keep alive a spirit of zeal, engaged- 
ness, and devotion. The services of the sanctuary on 
the Sabbath are always appreciated by those, 

" Who, with a cheerful zeal, 
Would go to Zion's hill, 
And there their vows and honors pay." 

And where a society is blessed with the labors of a faith- 
ful pastor, every Sabbath, it should be reason for devout 
thanksgiving and praise, to those who love the truth. 
Still, if these privileges are enjoyed, social meetings are 
necessary, where singing, prayer, and exhortation may 
be carried on by the lay brethren ; where they can ex- 



TO UNIVERS ALTS T S. 163 

change Christian salutations, and converse more freely, 
one with another, on the great subject of redeeming 
grace, than they can on the Sabbath, when the stated 
time of worship is occupied by the pastor. They will do 
good ; and happy is that minister who has a people prac- 
tically desirous of such seasons of refreshing ! 

A word to those believers " scattered abroad," who 
seldom enjoy stated preaching. " Let not your good be 
evil spoken of," in consequence of a neglect of meeting 
for religious improvement. " Forsake not the assem- 
bling of yourselves together." Stand not idle. The 
truth can never advance with power in the midst of you, 
unless you are individually and collectively engaged, and 
are willing to give your testimony to the world in behalf 
of the great salvation. If but a few believers are willing 
to make the first attempt at holding meetings without a 
minister, let them start onward. Others will follow. If 
any convenient place can be obtained, there institute re- 
ligious services. If no one has confidence to utter a 
prayer, let the Lord's prayer be repeated, and singing 
performed, and sermons read ; and after these services, 
conversation on religious topics may be held. A meeting 
like this, if the good Spirit be there, will prove beneficial. 
Almost every thing depends on the true spirit and zeal 
of believers. Supposing you have a preacher once in 
two, three, or four weeks; that he comes among you, 
and faithfully declares the word of God ; and you are 
highly pleased with his services ; but are fearful all the 
time, that should he be called elsewhere, and you were 
destitute of a preacher for a season, that the interest now 
visible would die away, and all would become cold and 
lifeless in your society. Where is your faith, and the 



164 PRACTICAL HINTS 

faith of those connected with you in u gospel bonds" ? 
Only alive when the preacher comes, and dead when he 
goes away ? Then the Lord have mercy on you ! 
Awake ! " Arise from the dead, and Christ shall give 
thee light." Establish meetings among yourselves for so- 
cial worship, prayer, praise, and exhortation. Put not 
your trust in an arm of flesh. Depend not too much on 
your preacher. Be preachers yourselves, by your lives, 
and by the word of your testimony ; and to you the Lord 
will appear in his glory, and build up Zion. 

I have in mind places in the interior of New England, 
where once there was supposed to be flourishing socie- 
ties of believers in the Gospel. They had secured the 
labors of favorite preachers for a portion of the Sabbath 
time. Whenever the days of meeting came, all means 
of horse and foot were put in requisition to attend. 
Large congregations appeared, to listen to the word, and 
it was thought by many, that the zealous friends of truth 
were numerous indeed. In the course of time, the min- 
isters departed for new fields of labor. There was much 
grief at the separation, and the wiser ones prophesied 
evil. It came ; for, after the ministers had gone, they 
next made several unsuccessful attempts to get up social 
meetings, for their own personal improvement in spiritual 
truth. All, or very nearly all, were dead; because the 
most, or many of those congregations came to hear the 
ministers instead of the Gospel. When the Gospel 
was left them without the ministers, they proved that 
they cared but little about it. The worst of all is, that 
these should ever have been called large societies of 
gospel believers. How dishonorable to the sacred name 
of the Gospel ! 



TO UNIVERS ALI STS . 165 

Other societies may be named, where different opera- 
tions were witnessed. The brethren had the Gospel in 
their hearts, and on their tongues. They made several 
unsuccessful attempts to obtain preachers ; and then re- 
solved to hold meetings every Sabbath, with or without a 
minister. Those societies, though small, are good ones ; 
and their influence has been truly -salutary and powerful. 
All this from social meetings. 

• Societies have gone onward, month after month, and 
year after year, holding their meetings without a stated 
pastor, exhorting one another, and worshipping God in 
prayers, " psalms, and hymns, and spiritual songs," with 
one heart, and in one spirit of Christian love. They 
prospered ; and they will continue to prosper ; for the 
Lord will not forsake such societies. They are glories 
in Zion ; " their walls are salvation, and their gates 
praise;" and those who behold them will be led to glorify 
the name of the Father in heaven. 

The Church is another important Christian institution. 
No time need here be wasted in long appeals to reason in 
favor of the formation of churches. There are those 
who do not consider it lawful or expedient to acknowl- 
edge any church apart from the regularly organized so- 
ciety. But even these brethren would require, that the 
constitution of a society be so formed as to take special 
cognizance of the moral conduct of its members ; so that 
in case of violations of good faith, by improper behaviour, 
discipline or expulsion might be resorted to. This is, in 
spirit, nearly the same as a church, or as church govern- 
ment, — that is, if the rules are scriptural, definitely 
and strongly stated, and rigidly adhered to. 

The objecting to the formation of churches is an of- 
14 



166 PRACTICAL HINTS 

fence against Christian propriety. I make this statement 
so that every serious reader may think of its truth. Is 
there any member of a religious society who would not 
have his preacher an exemplary man ? No. And does 
he not think it right that associations and conventions 
should institute wholesome rules of discipline, and carry 
them into effect? Yes. Why so? Because it is of 
deep importance, that ministers "be careful to maintain 
good works," and provision should be made against their 
bringing dishonor on the cause of truth. If they err, they 
should be reproved ; and, if it should be found necessary, 
they should be expelled the denomination to which they 
belong. I think there is not a single society member who 
would not agree to all this. 

Will such an one, then, object to the formation of 
churches for the avowal of brotherly love and faith in 
Christ Jesus, and a determination to walk in his precepts, 
to fellowship those who thus agree and act, and to disfel- 
lowship those who thus say and do not ? Let him reflect. 
All who have been led to think, that the formation of 
churches, and the pledging of names and professions to 
the observance of the Lord's commands, and the reprov- 
ing or expelling of disorderly members, is not expedient, 
should ask themselves why it is that other members of 
the Christian community should be exempt from this re- 
cognition of character, and ministers imperiously bound 
by it. If government and discipline be necessary in one 
case, why not in another? Error on this subject has 
been cherished, and we have before us the very consid- 
eration which explodes it. There is no danger that we 
shall abound too much in good character and good works. 



TO UNIVERSALISTS. 167 

The following remarks of another are so much to my 
purpose, that I present them to the reader. 

" Any person feeling the influence of the Christian re- 
ligion upon his heart, and wishing its blessings to extend 
to all the unconverted, will be willing, when admonished, 
not only to confess his wrongs, but to forsake them. — 
Hence, I cannot conceive wherein any real objection can 
rest against a discipline requiring a belief in the Christian 
religion, and a correspondent morality. Such requisitions 
are deemed of consequence to the clergy, and are wisely 
incorporated into the government of our Associations. 
Both the laity and clergy have agreed, that a discipline 
would be necessary in these bodies. And this discipline 
has been exercised as it should be, when circumstances 
required it. But why the government of a church should 
not be equally as rigid as that of our Associations, I am 
unable to discover. Nor can I believe the laity are un- 
willing to submit to a discipline which they have assisted 
in framing for their public teachers. That course of con- 
duet which you would recommend for the benefit of the 
clergy is good ; I would, therefore, suggest, whether the 
same effects may not be of equal service to you, by. a 
compliance to such a practice as your prescriptions point 
out to others. Those tests of belief and moral character 
which you require of your preachers, I can perceive no 
reason why you may not adopt for the government of 
yourselves. I will require no more of you than you do 
of me. This I can ask in all confidence and justice. 
What is good for one, is good for all." # 

While we would guard against the error of being self- 

* Rev. C. Hammond. 



168 PRACTICAL HINTS 

righteous, or fastidiously pious, we must not forget, that, 
to be a Christian, is, in the positive, unequivocal, impres- 
sive meaning of the words, to deny " ungodliness and 
worldly lusts, and to live soberly, righteously, and godly 
in this present world." Nothing short of this will answer 
the demand of Christianity ; and any course that can in- 
spire us to such a life, will be for our moral benefit. 

It is " meet and right," then, that believers in the 
Gospel associate in Christian unity for the promotion and 
cultivation of the Christian graces, to watch over one 
another in love, to reprove, rebuke, and exhort, if neces- 
sary, in the spirit of their Master ; and seek continually 
to be "a peculiar people, zealous of good works." Such 
a compact is deeply important, and should be sacredly 
dear to every one who has named Christ as his Lord and 
Guide. However much of coldness there may be in the 
great Christian church among its members, no union on 
earth should be more hallowed in the heart of man, than 
that which recognises him as a brother to all Christians, 
and to all the world of mankind ; and which calls on him 
to watch himself, and seek to aid in the Christian ad- 
vancement of those around him. 

Before offering further remarks on church organization, 
we may notice the Lord's Supper ; which, as a special 
institution of Christianity, claims our attention. 

The question whether the observance of this institution 
is a positive command of Scripture, now binding on Chris- 
tians, I consider no further than to remark, that if it was 
observed by the primitive disciples with good effect, it 
may be now. We are not wiser in certain things than 
they were ; and if we are too worldly-minded or too no- 
tional to conform to their observances, we may be too far 



TO UNIVERS ALISTS. 169 

from their Master's kingdom to pretend with propriety to 
be his disciples. I know that good brethren in the Chris- 
tian community do not think it prudent to observe the 
institution of the Lord's Supper. They have a right to 
decline the observance, if their consciences are relieved 
by so doing. This alone cannot cause us to regard them the 
less as loving disciples of our Lord. They may not have 
seen just as we see. For one, the writer truly declares, 
that to him the communion season is one of inexpressible 
interest and pleasure ; that he rejoices to trace back its 
observance to the times of the early Christians ; to be- 
hold in it one of the distinctive evidences of Christianity ; 
and to know that, as evangelical truth prevails, this 
blessed observance is more than ever prized. Disre- 
garded, it never will be. Controversy on the subject 
may exist ; and let it exist. But the more it is talked of 
in the spirit of truth, the more lovely and interesting will 
it appear. The argument, that we have not an express 
"Thus saith the Lord" for it, will not be deemed suf- 
ficient, so long as we consider that our present Sabbath is 
kept, our meetinghouses builded, and ordinations, dedica- 
tions, conferences, associations, and conventions attended 
to, and many social and domestic duties observed, all 
without express command from the Scriptures. 

There are certain difficulties in many minds in regard 
to the observance of this institution, which ought to be 
eradicated. The question is frequently asked, who ought 
to join in celebration of the Lord's Supper ? We can 
give no better answer than that warranted by the obser- 
vance of the early Christians. All who believe on the 
Lord Jesus Christ, and desire and seek to live as he has 
commanded. No change of nature is required, but the 
14* 



170 PRACTICAL HINTS 

belief of the heart, — its determination to follow Christ. 
Those who believe not in Christ, and who take no heed 
whether they walk in his precepts or not, cannot, in the 
nature of things, feel interested in this ordinance. 

It is not to be required of all who join in the observance 
of the Lord's Supper, that they must have joined the 
church. The invitation, therefore, should be given to all 
who believe in Christ as the Son of God, and 'desire 
to follow him in conduct as a true disciple, to partake of 
the emblems of his body and blood. Were such invita- 
tions more common, and were many of those addressed 
true to their own consciences, they would not leave the 
house of worship when the regular services were closed, as 
though they had no part nor lot in the matter, but would 
tarry and sit with those who commemorate the love of a 
dying Redeemer. 

The scrupulosity of many, in relation to the observance 
of this ordinance, is to be regretted. They are too su- 
perstitious. Self-examination and much reflection are 
both necessary; but this need not engender fastidiousness 
or superstition. Who says he is not good enough to 
observe this ordinance, if he really desires it ? And why 
is he not ? The brother or sister answers, "I fear that I 
shall bring reproach on Christianity. I believe in Jesus 
Christ, in his doctrines and commandments ; and wish I 
could obey him as a faithful disciple. But I am often led 
away through weakness and by temptation, and if I thus 
openly avow myself a believer, my conduct will contra- 
dict my pretensions." Let me say to the individual who 
reasons thus, You are not to shrink back on this account. 
Look within. If you are confident that your conduct is 
not right, strive to make it as it should be. You have 



TO UNIVEBSALISTS. 171 

resolution ; put it in practice. If you desire the prosper- 
ity of Christianity, then nerve yourself to the work of 
defending it by a well-ordered life. Do as much here 
as you would in your secular affairs. Where reformation 
is needed, work it out. Do not let this objection be 
longer in the way, when your perseverance, with the 
divine aid, can remove it. Ask yourself this question, 
whether, if you should habitually come to the table of the 
Lord, it would not make you more watchful ? And if 
so, might it not be highly beneficial? Stay not away 
from the table, in expectation of becoming perfect before 
you approach it. The institution was intended for im- 
perfect man, as a help to his conduct. It reminds him 
of one who " was tempted in all points as we are, and 
yet without sin." It asks not that we be perfectly holy, 
but free as possible from sinful desires. Frailty is com- 
mon to all; and this institution is one among others cal- 
culated to aid us in overcoming the weakness of our 
nature, and the corruption of the world. Let those who 
make the objection just considered, think on these things, 
and act as duty bids them. 

It need not be said, that these remarks encourage the 
approach of the profligate and vile to the table of Christ. 
Such will not generally desire to come, unless in the garb 
of hypocrites ; then they can and ought to be exposed. 
I have been speaking of those who honestly desire to ob- 
serve the Lord's Supper, but who are kept away by a 
modest distrust pf their own goodness and worth. Let 
them strive with all their good intentions to follow the 
Saviour, and they need not use this objection any more. 
They will find the Lord's table a sacred place for the 
confessing and forsaking of sin ; a place where prayer 



172 PRACTICAL HINTS 

may rise for divine assistance, and where spiritual strength 
and joy will be imparted to the contrite soul. 

Church organization and the Lord's Supper have thus 
far been considered in connexion. Yet, as the ordinance 
of the Supper may be observed according to Christian 
invitation, by those who are not regularly admitted mem- 
bers of churches, it is proper to notice, that there are 
other duties and observances incumbent on all who 'enter 
into the solemn relationship of church-members. Churches 
are Christian communities and families, where spiritual 
interests are held in common, and where mutual watch- 
fulness and prayer are to be exercised for the promotion 
of gospel truth, and the welfare and happiness of its dis- 
ciples. 

Every true-hearted church-member will be desirous of 
knowing and doing his duty ; and of causing his life to 
honor his profession. Much has he to learn, much to 
practise ; far more than can here be told. He is to re- 
member that he is enlisted a special, active soldier of the 
cross, and must let his whole conduct "be such as becom- 
eth the gospel of Christ." He is to bear with the pecu- 
liarities or weaknesses of others connected with him by 
the covenant of the church. Uniformity of opinion is not 
to be expected, even among those who agree in essential 
points of faith. This is to be kept in mind, and this will 
learn the strong to "bear the infirmities of the weak." 
In dealing with fellow-members for offences, the rule of 
the Master is to be observed : " If thy brother shall tres- 
pass against thee, go and tell him his fault between thee 
and him alone ; if he shall hear thee, thou hast gained 
thy brother. But if he will not hear thee, then take with 
thee one or two more, that in the mouth of two or three 



TO UNIVERS ALISTS. 173 

witnesses every word may be established. And if he 
shall nedect to hear them, tell it unto the church ; but if 
he neglect to hear the church, let him be unto thee as an 
heathen man and a publican." 

If the offence shall come before the church, it should 
be considered and disposed of in a prayerful, humble, 
impartial spirit, with a watchful eye to the strict Christian 
rules of justice, mercy, and love. If admonition or re- 
proof is to be given, or fellowship withdrawn, let all be 
done in Christian meekness and good will. Let the of- 
fending brother or sister understand, that pity for their 
dereliction from duty, and earnest hope for their welfare, 
are still retained in the hearts of those with whom they 
have been dealing. 

The injunction to " live quiet and peaceable lives," is 
specially binding on members of Christian churches. 
They should carefully avoid all causes of offence. Mis- 
chievous surmising, tattling, tale-bearing, and evil-speak- 
ing, should have no existence with those who have pro- 
fessed to the world and before God to love one another 
even as Christ hath loved them. As carefully, as ten- 
derly, and affectionately as members of a well-ordered 
family, consult the interests of all, in their daily domestic 
affairs, should the members of Christian churches act for 
each other. 

I cannot close my remarks on this topic, without com- 
mending to the attention of every church-member the 
subjoined quotation from a work of Rev. Mr. Innes of 
Scotland, entitled, " Advice to Church-Members." In 
a chapter of " Admonitions," he writes as follows: 

"Many of us, my Christian brethren, have had our 
attention, of late years, more particularly directed to the 



174 PRACTICAL HINTS 

important subject of Christian fellowship, and to the obli- 
gation of observing that discipline which the Lord Jesus 
hath appointed. We have considered, that Christian 
churches ought to be composed only of those who profess 
to be the disciples of Christ, and who do not plainly belie 
that profession by their conduct. Of course, we have 
concluded, that such as give evidence in their lives that 
they are strangers to this character, ought not to be* found 
among the members of them. 

" But it certainly never was imagined by any of us, 
that Christians are free from the remainders of corruption, 
and that they are not perpetually in danger of being with- 
drawn from their steadfastness. Nay, it never was im- 
agined, that very improper characters might not creep 
in unawares into any church. This took place in the 
apostolic age, and the same thing is to be expected still. 
We never pretend to interfere with the divine prerogative 
of judging the heart ; all we lay claim to is, that we judge 
according to appearances, — we try men by their fruits. 

" We accordingly receive those into our communion, 
who appear to be disciples of Jesus. When any one of 
our members falls into sin, we endeavour to put in prac- 
tice the salutary discipline, which the Lord has instituted 
for the benefit of his church. When any one gives evi- 
dence, by ungodly conduct, that he is a stranger to the 
faith of the Gospel, we are convinced that we do what is 
most for his best interests, when we obey the command 
of Jesus, to exclude such a one from our society. The 
commendation expressed of the church of Ephesus, 
Rev. ii. 2, by him who walketh in the midst of the seven 
golden candlesticks, was designed, we believe, for our 
admonition, and for the instruction of churches in every 



TO UNIVERS A.LISTS . 175 

age. ' They did not bear them that were evil.' This, 
we are persuaded, is all that can be done on earth. It is 
impossible to guard against improper characters being 
found in a church ; but it is possible to prevent them from 
continuing, after they are discovered. 

" I may here repeat a remark, which I had once occa- 
sion to make in another publication, that the importance 
to the safety of individuals of correct views of Christian 
communion, and of brethren in a church feeling their ob- 
ligations to warn each other against the dangers to which 
they are exposed, may perhaps be aptly enough illus- 
trated by the following anecdote, which occurred in Cap- 
tain Cook's first voyage. In a high southern latitude, 
near the extremity of South America, Mr. Banks and 
Dr. Solander, with other ten, went ashore to examine the 
country ; but, as they had gone to a considerable distance, 
night came on before they could return to the ship. As 
the air was excessively cold, Dr. Solander, who well 
knew that extreme cold, especially when joined with 
fatigue, produces a torpor and sleepiness almost irresisti- 
ble, conjured the company to keep moving, whatever 
pain it might cost them, and whatever relief they might 
be promised by an inclination to sleep. ' Whoever sits 
down,' said he, ' will sleep ; and whoever sleeps, will 
wake no more. Thus,' adds our author, 'at once adraon^ 
ished and alarmed, they set forward ; but the cold became 
suddenly so intense, as to produce the effects that had 
been most dreaded. Dr. Solander himself was the first 
who found the inclination, against which he had warned 
others, irresistible, and insisted on being suffered to lie 
down.' Mark here the value of association, and of those 
connected in a society taking a friendly interest in one 



176 PRACTICAL HINTS 

another's safety and welfare. Professing Christians, like 
these circumnavigators, are apt to fall asleep ; and if this 
be indulged, they may sleep the sleep of death. In a 
society, however, this tendency is not so likely to seize 
all at once. When one is affected by it, the friendly ex- 
ertions of bis brother may contribute to rouse him, and 
when his vigor and activity are renewed, he may perhaps 
have occasion to repay to each, in turn, the friendly 
offices which in time of need he received from him. In 
this delightful kind of intercourse, which the Lord Jesus 
has established among his people, we have duty and in- 
terest combined." 

The ordinance of Baptism is another Christian institu- 
tion. This ordinance has been made the subject of much 
controversy in the Christian church, and various opinions 
are at this time held concerning it. As to the importance 
or mode of outward, water baptism, "let every one be 
fully persuaded in his own mind." The rite should be 
observed from convictions of duty, and with Christian 
propriety. Then, whatever form be adopted, the occa- 
sion of its observance must be one of deep and joyous in- 
terest, and every heart present, in which the rich and 
soul-subduing spirit of gospel truth has come, will feel it 
to be so. But while each is at liberty to follow his own 
convictions in relation to this matter, there is one baptism 
which every humble believer in the Lord Jesus will seek 
to understand and experience, — the baptism of the whole 
soul and spirit into the truth of the Gospel ; a baptism into 
Christ, into his spiritual life, power, and grace ; a baptism 
" with the Holy Ghost and with fire." To this baptism 
let us all come. 

The Dedication of Children is an interesting Christian 



TO UNIVERS ALISTS. 177 

rite. No truly devotional heart will question the propri- 
ety of so simple, and at the same time so impressive a 
ceremony, as that of offering unto God the young heir of 
immortality, the child in its early season of existence. 
He who took little children in his arms and blessed them, 
gave a striking example of the estimation in which the 
young were held by him ; and his spirit will approve the 
rite so cheerfully observed by many, of dedicating their 
offspring to the "Lord of all." In this they evince to 
the world their trust in a Being who justly claims the 
lives, powers, and services of all his rational creatures, 
and their determination to seek the moral welfare of their 
children, — their growth in grace and in divine wisdom. 

The Sabbath School claims the attention and interest 
of the true friend of the Gospel. On this topic I shall 
claim indulgence in certain remarks, which I consider 
relevant to the cause of truth, in this day of moral pro- 
gression and spiritual reform. Every Christian moralist 
should give attention and encouragement to an institution 
like the Sabbath School, which has for its object the 
teaching and spreading of the principles of heavenly wis- 
dom, — principles which, if early imbibed and heeded^, 
will render life a blessing. 

Yet many honest Christians have doubted the utility 
of Sabbath Schools. Why ? Was it because they 
themselves were not in favor of practical goodness ? No. 
Was it because they were indifferent to the moral wel- 
fare of the young? No. Was it because they cared not 
which doctrine prevailed, true orthodoxy or heresy? 
No. What then? Fear of sectarianism. But is this a 
sound objection to the Sabbath School ? If one sect uses 
a good institution, why may not another? If error is 
15 



178 PRACTICAL HINTS 

propagated by means of the one now in question, why 
may not truth be advanced by the same means ? All 
sects will cleave to something that is good. Must we, 
therefore, discard all goodness, under the pretence that it 
is sectarian ? 

Sabbath Schools were originally established for a good 
purpose; the education and moral happiness of the poor, 
the ignorant, and degraded. In process of time they were 
used by those who had this object in view, — the educa- 
tion of the young in a certain doctrinal faith. This is 
the object of many at the present time. It was a good 
institution when first started ; it is the same now ; and if 
many avail themselves of it for the purpose of carrying 
on mere sectarian schemes, the lovers of Christian truth 
and freedom will not see in this any reason why they 
should discard it. In the hands of the wise and truly 
charitable, it may become a powerful instrument in the 
promotion of Christian light and happiness. 

What is sectarianism ? It is the adhering to the views 
or doctrinal tenets of any sect. There are sectarians in 
error, and sectarians in truth. One person adheres to 
doctrines which teach him that a man's convenience is 
his greatest moral law ; another chooses to be the rigid 
observer of a better system, which teaches self-denial, 
and purity of purpose and action. They are sectarians. 
One is wrong ; the other, right. Each one seeks to ob- 
tain proselytes. The more proselytes the former obtains, 
the worse it is for the world ; the more the latter obtains, 
the better. Apply this to our subject. Sectarians in 
religious error strive to make proselytes, or to obtain 
converts and adherents by means of Sabbath Schools. 
Those who believe the truth, should be equally zealous 



TO UNIVERSALISTS . 



179 



in the same good institution. If Sabbath Schools are a 
means of promoting error, this is reason enough why the 
believer in the truth should turn them to a good account. 
Is this manner of speech too general ? Are we not 
clearly understood when we thus speak of truth and er- 
ror ? We will be more explicit. We believe, that false 
and pernicious views are held in the Christian world con- 
cerning the character and government of God ; views, 
which, if they were applied to one of our own race, 
would serve to degrade him in the estimation of every 
good and reasonable mind. Such views are now taught 
in many Sabbath Schools in the Christian community. 
They are instilled into young and tender minds, and do 
not exert a good influence therein. Although there are 
good precepts taught in these schools, and many favora- 
ble impressions made, still, so far as palpable error is in- 
culcated, we cannot regard its influence as good. Here 
are those, on the other hand, who represent God as the 
Father and Friend of his creatures, — and as having 
made known certain reasonable commandments, which, 
if observed, will insure present peace and happiness. We 
believe, that the early knowledge of these truths will be 
beneficial. Should we not, therefore, use the Sabbath 
School as a medium through which to convey them to 
the minds of the rising generation ? Should we not ex- 
ert ourselves to spread abroad, as extensively as possible, 
the knowledge of the truth, as we are led by Nature and 
Revelation to understand it, — ■ and as we are willing to 
have it practically tested in the eyes of all the world ? 
If there is a single professed believer in the Gospel, to 
whom these pages shall come, that is opposed in his 



180 PRACTICAL HINTS 

heart to Sabbath Schools, we pray him to consider what 
we have here written. 

Moral instruction is always needed in our great com- 
munity. It is needed more than ever in this busy, driving 
age. We have much of evil in operation among us. 
Thousands of ways are opened for the gratification of the 
lower passions. Temptations, in all forms, are lurking in 
the ways of the young. And if they have not a princi- 
ple within rightly directed, — rightly educated and bal- 
anced, — they may be led along, step by step, to moral 
ruin. What parent or guardian is there in our land, who 
is fearful, that the dear objects of his affection will pos- 
sess too much of virtue and moral power ? None such 
can be found. 

The early moral instruction of children is of vast im- 
portance ; often talked of, — but seldom realized as it 
should be. The more of goodness children are taught 
to understand and practise ; the more of the true charac- 
ter of God, and the nature of his requirements, they 
learn, and believe, and feel, the more enabled will they 
be to withstand the evils of the world around them. 
Many a wanderer on the earth, who has been led into 
and out of temptation ; who has been tossed on the bil- 
lows of life by adverse winds ; will date his salvation 
from some dark sin, from the moment when conscience 
inspired him with a power which was first set in opera- 
tion at the early Sabbath School. 

A Sabbath School properly conducted is a desirable 
and pleasant place to the scholar. He is gratified to be 
there, and to join in its salutary exercises. It is not to 
him as the recitation from the old Westminster Cate- 
chism used to be to our fathers. Catechizing, as it was 



TO UNIVERS ALISTS . 181 

termed, was then an intolerable drudgery. Far different 
from this do we find our modern, well-conducted Sab- 
bath Schools. Here all is social, pleasant, interesting. 
The teachers strive to simplify the lessons they teach ; 
and those who learn, appear to understand and appreciate 
the lessons they commit. It is the social character of 
the Sabbath School which gives it its interest. Many are 
the Scholars who would endure almost any privation 
rather than that of the Sabbath School privilege. They 
are eager for the hour of its commencement ; their steps 
are quickly taken to the place of its meeting ; and their 
exercises passed with deep interest and profit. And the 
influence of moral instruction on such scholars must be 
beneficial. 

I have no doubt in my own mind, that God has been 
pleased to institute Sabbath Schools to answer some great 
and good end in his moral government ; and although I 
do not wish to censure those who cannot agree with me 
in all points touching their expediency and practical utili- 
ty ; still I must regard those who are opposed to them, 
while at the same time they desire the progress of Chris- 
tian truth among men, — as far behind the age and the 
instructions of truth and experience. Let such take 
another observation, ■ — and find out their latitude. 

There is no better time to begin the work of religious 
instruction, than in youth. In illustration of this truth, 
let me offer the language of another. 

" The minds of children are tender, and receive with 
ease the deepest impressions. We see this in the perfect 
distinctness with which we recollect the scenes and in- 
structions of early life, after age has benumbed the facul- 
ties, and impaired the memory. I remember having 
15* 



182 PRACTICAL HINTS 

conversed once with a man aged about ninety-five, who 
had become so forgetful, that he asked my name five 
times within thirty minutes ; and yet, he recollected the 
events of childhood and youth with as much distinctness 
as we can recollect the occurrences of yesterday. All 
remember the events of youth, long after those of man- 
hood have faded from the memory. All can retrace the 
beginnings of their journey, if not that part which has 
been more recently performed. How distinctly can we 
now see the ' gate on which we swung, the brook in 
which we played, the pond on which we used to slide, 
the tree under whose shade we used to sit, the grove 
through which we used to walk,' when we were children, 
while ten thousand events and scenes of mature years 
are all erased from the mind. If, therefore, we would 
have religion remain with our children, when they have 
grown up to manhood, govern their conduct when they 
mix in the cares of a busy world, and support their droop- 
ing spirits in the evening of their days, we must engrave 
it upon their hearts while they are young; we must have 
their first impressions made by the Gospel itself. Unless 
this be done, the power of religion will be curtailed, and 
its hold upon the affections uncertain. 

" Again : The minds of children are like the pliant wax, 
which w T e can mould into any shape we wish ; and if we 
would have them properly moulded, we must begin the 
work while they are still pliable, and before hardened by 
repeated impressions, and corrupted by unholy influen- 
ces. This principle is recognised in all our day schools. 
Children are sent to these as soon as they are capable of 
learning ; and there they are continued till they have 
completed their course of study. This is not wholly be- 



T0UN1VERSALTSTS. 183 

cause their time is less valuable then, than after they have 
grown up, but because this is the time when they learn 
the easiest, the time when their faculties can be devel- 
oped with the least labor, and the time when we can form 
the character as we desire. There is great truth in the 
illustration of the boy, who was asked why it was best to 
become Christians while young,— ' Because/ said he, 'it 
is just like bending a little tree, it will grow just as you 
bend it. But if we do not become Christians till we are 
old, it is like trying to bend a great tree, — it wovHt 
bend.' 

" All go upon this principle. He that would rear his 
child to be a ' man of blood, a terror to men,' does it by 
making the very ' playthings of the nursery to consist of 
drums, and plumes, and mimic guns, and the splendid 
glitter of the warrior. He teaches him to lay his hand 
on the cannon, to shout at its roar, and to have his soul 
speak through his sparkling eyes, at the sight of the 
sword and the weapons of death. The son of Napoleon 
was walking his post as a sentinel, in the ranks, as a 
common soldier, at the age of seven years. And Han- 
nibal made his son swear on the altars of his gods, at the 
age of twelve, that he would be the everlasting enemy of 
Rome.' Thus childhood is the time to begin the work 
of religious culture. Then there is the least opposition 
to the genuine influence of Christianity ; then the soul is 
innocent, and open to the sacred instructions of God ; 
then the love of sensual pleasure has not gained the as- 
cendancy over the better feelings ; then those evil habits 
are not formed which are subdued with so much difficul- 
ty, that the change is compared to the Ethiopian chang- 
ing his skin, and the leopard his spots ; and then all the 



184 PRACTICAL HINTS 

powers of the soul are pliable and vigorous, and capable 
of being directed agreeably to the instructions of Heaven. 

"Again: Virtuous habits early formed are doubly val- 
uable to those formed in after life. This will be evident, 
by considering, that early habits become a part of our na- 
ture ; they regulate our whole life and conversation, and 
exercise an entire sway over the feelings and desires ; 
whereas, those formed after we have become immersed 
in business or occupied in the pursuit of pleasure, exer- 
cise only a limited and occasional influence. It is hard 
to throw off sinful habits, to shut out from the mind evil 
associations to which we have long been accustomed, and 
reconstruct our whole system of action in business and 
morals. Those, therefore, who are early trained to reli- 
gion, are more perfectly moulded and governed by it, 
than those who embrace it after they have come to years 
of maturity. It mingles more in their daily employ, 
sweetens more their days of prosperity, and sheds a 
brighter light upon their path in seasons of adversity, — 
it is more their hope, their guide, their all. 

" Thus Sabbath Schools begin the work of training up 
children at the proper time, and therefore demand our 
support." * 

One more extract. 

" Believers in the Gospel of universal grace have a 
duty to perform to the rising generation, which we fear is 
not duly considered, when we reflect, that the children of 
the present, are to be the men and women of the next 
generation. We ought to esteem it a duty and a privi- 
lege to instil into their minds, principles which will ena- 



* Rev. O. A. Skinner. 



TO UNIVERS ALTSTS . 185 

ble them, while young, to meet their adversaries in doc- 
trine, and which will so well qualify them for all the 
actions and changes of life. How many of us who have 
now arrived at maturity, have known the torments of er- 
ror ! And when we consider how much enjoyment of 
which we were deprived, is now within the reach of the 
rising generation, we ought to leave nothing undone, which 
will be the means of giving to our children that treasure 
Which we so much prize." * 

It was my intention to have said something in relation 
to the management of Sabbath Schools ; but this would 
be entering too wide a field for me at the present time. I 
have been making suggestions, — giving hints to be taken 

O DO ' ' O O 

and followed out by others. May it be, that I have 
spoken to those who will understand. 

Christian institutions, then, will claim the steady atten- 
tion of the true believer in Jesus Christ. For be it re- 
membered, that he is always at work for the truth; and 
that these institutions are his aids in this work. When 
he looks into the Scriptures, exhortations like these are 
before him. " Ye are the light of the world, a city that 
is set on a hill cannot be hid ; neither do men light a can- 
dle and put it under a bushel, but on a candlestick ; and 
it giveth light unto all that are in the house. Let your 
light so shine before men, that they may see your good 
works, and glorify your Father which is in heaven. — It 
is good to be zealously affected always in a good thing. — 
Earnestly contend for the faith which was once delivered 
unto the saints." These exhortations speak to his heart ; 
and he obeys them. His zeal is according to knowledge ; 

* 2 Ann. Rep. U. S. S. Asso. 






186 PRACTICAL HINTS 

proving to the world, that he has not only a scriptural, 
heavenly theory, but a corresponding practice and devo- 
tion. 

And who should be ever at work, if the Christian is 
not ? Look abroad into the business community ! See 
that merchant, that mechanic, that professional man, that 
politician! How actively, — how intensely engaged! 
And say, if the cause of gospel truth is not calculated to 
inspire us with zeal. What a deplorable sight is a frozen- 
hearted, indifferent professor of the doctrine of Christ ! 
Reader, — be not such a professor ; but seek to honor 
the institutions of Christianity by your unremitting zeal 
in every good word and work. 



TO UNIVERSALISTS. 187 



CHAPTER IX. 

FRUITS OF THE SPIRIT. 

Christian faith is productive. Its fruits are thus de- 
signated by the apostle, in contrast with the works of the 
flesh. " Now the works of the flesh are manifest ; which 
are these ; adultery, fornication, uncleanness, lascivious- 
ness, idolatry, witchcraft, hatred, variance, emulations, 
wrath, strife, seditions, heresies, envyings, murders, drun- 
kenness, revellings, and such like : of the which I tell you 
before, as I have told you in time past, that they which 
do such things shall not inherit the kingdom of God. But 
the fruit of the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance : 
against such there is no law." Gal. v. 19-23. In the 
present chapter it will be the object of the writer to con- 
sider briefly the fruits of the Spirit in the order in which 
they are here mentioned by the apostle. 

I. The first fruit named is Love. It is that same holy 
principle mentioned and so clearly defined by the same 
apostle in his first Epistle to the Corinthians. " Though 
I speak with the tongues of men and of angels, and have 
not charity, I am become as sounding brass, or a tinkling 
cymbal. And though I have the gift of prophecy, and 
understand all mysteries and all knowledge ; and though 
I have all faith, so that I could remove mountains, and 
have not charity, I am nothing." The word here ren- 
dered " charity," is from the Greek ayani]. It is proper- 



188 PRACTICAL HINTS 

ly rendered love in some of the old English versions of 
the New Testament, and we see no just reason why it 
should not so stand in our present version. It is declar- 
ed by the apostle to be greater than the virtue of charity ; 
according to the next verse of the chapter already quot- 
ed, where he says : " Though I give all my goods to feed 
the poor, (that is, though I have the utmost charity,) and 
have not love, it profiteth me nothing." 1 Cor. xiii.' 1-3. 
He then proceeds to define this principle ; which defini- 
tion let us briefly notice. 

The first trait in the character of love is thus given. 
" Love suffereth long and is kind." Here we begin at 
once to perceive its excellence. The spirit of Christian 
love is capable of enduring trials and persecutions, cross- 
es, vexations, and adversities. It shrinks not in the hour 
of darkness; and though traduced and reviled, it mani- 
fests that spirit speaking in the language of the Redeem- 
er ; " Love your enemies, bless them that curse you, do 
good to them that hate you, and pray for them which 
despitefully use you and persecute you." And he gives 
the reason. " That ye may be the children (that is, 
characteristically) of your Father which is in heaven. " 
Love is an emanation from him, — a spark of the divine 
nature. It is kind to " the unthankful and the evil." 

" Love envieth not." Of all the evils in the human 
heart, envy ranks among the greatest. It is an uneasy 
spirit, continually "seeking rest and finding none ; " — 
for it never goes where rest is to be found. The envious 
heart delights in debasing the good qualities of others, 
and in seeking to bring them to a level with itself. It 
can hear no one praised without feeling wounded ; and 
continually wonders why the world does not acknowledge 



TO UNIVERSALISTS. 



189 



its superiority and excellence ! To all this, the spirit of 
love declares opposition. Here is no repining in view of 
the good enjoyed by others; but a continual thanksgiving, 
that they also are blessed of heaven. Who would not 
possess this spirit ? 

" Love vaunteth not itself." That is, it will not be 
guilty of rashness, insolence, nor inconsistency. It does 
not seek to place itself forward in too conspicuous a place, 
to gain loud applause, or win " golden opinions," — as 
though these were demonstrations of moral worth and true 
greatness. Spiritual pride can never exist in the heart 
where love like this is found. Remember this, ye who 
love to be " greeted in the synagogues and market- 
places," and who wonder why the world cannot discover 
your piety and godliness. 

" Is not puffed up." Listen Pharisee ! This is in 
direct opposition to your proud spirit. If the reader has 
ever learned to be truly humble, he will comprehend the 
meaning of the apostle. The offering of the humble and 
contrite heart is more acceptable to God, than all the out- 
ward manifestations of devotion ever made by man.. 
"Where true love is found, there is humility ; for love " is 
not puffed up." 

" Doth not behave itself unseemly." Here is recog- 
nised the proper walk and demeanor of the Christian. 
This expression denounces extravagance and indecorum. 
It conveys the idea, that love is not constrained to act out 
of place, to be harsh, or overbearing. The nature of 
love is too celestial to manifest itself in this manner. It 
is full of good wishes and intentions, and will, therefore, 
make itself known to all by its modest excellence and 
internal worth. The most cold and indifferent cannot 
16 



190 PRACTICAL HINTS 

but acknowledge its value, nor can the most harsh and 
illiberal wholly resist its influence. It overpowers them 
all, and yet behaveth not itself unseemly. What a heav- 
enly thought 1 

We are next told, that love " seeketh not her own. 5 ' 
This trait is opposed to the spirit of selfishness in all its 
forms. It teaches us to " feel another's woe," — to live 
not as though there were no others with us in the "world, 
but to share in the joys and sorrows, the comforts and 
adversities of the human race. The true Christian phi- 
lanthropist will best understand this disposition. 

"Is not easily provoked." Is not, when opposed, 
made sour, bitter, or acrimonious. How many professors 
of the religion of Jesus, who are led away by impatience 
and passion, on slight provocation, need to remember 
this 1 

" Thinketh no evil." It not only aims to "speak evil 
of no man," but entertains no strange surmises and sus- 
picions of others, when no convincing evidence of their 
failings can be found. But is rather willing to give every 
man credit for all his good deeds, than to overlook them, 
and condemn him, perhaps unjustly, for some reputed in- 
iquity. What a lesson to those who imagine goodness 
to exist nowhere but with their own sect ! 

" Rejoiceth not in iniquity, but rejoiceth in the truth." 
Deplores the ravages of sin in the human heart, and 
strives to lead men in the w T ays of heavenly wisdom. 
Seeks for the promotion of righteousness, that " we may 
lead quiet and peaceable lives in all godliness and hon- 
esty." Rejoices in the truth, that iniquity shall ultimate- 
ly cease, — that men shall know the true source of hap- 
piness, and forever enjoy it, — when God himself shall 



TO DNIVEES ALISTS . 191 

be all in all. This is what the apostle means, when he 
assures us, that love "rejoiceth in the truth." If love is 
at last triumphant; if it conquers all opposition, and 
brings all hearts into the obedience of the Gospel, then 
love will rejoice, and rejoice, too, " in the truth." We 
can thus understand the meaning of that language which 
comes from the true Christian heart ; " I wish the doc- 
trine of the salvation of all men might prove true." 
This is the prompting of the spirit of love ; and thanks 
to God, its holy desire shall be granted. 

" Beareth all things." Is possessed of a fortitude 
which enables it to " overcome evil with good" ; to " ren- 
der to no man railing for railing, but contrawise blessing." 
It is in perfect agreement with the character of him, 
"who, when he was reviled, reviled not again; when 
he suffered, threatened not ; but committed himself to 
him that judgeth righteously." 

" Believeth all things." The better rendering of this 
expression would be, " invariably confiding." Love is 
ever ready to believe the best of every one, and would 
rather think and believe good than evil. 

" Hopeth all things." Is ever ready to make all due 
allowance for human weaknesses, and to admit excuse for 
wrong doing so far as a good conscience will permit, — 
continually and anxiously watches for repentance in the 
transgressor. And, instead of repining at the afflictive 
allotments of Providence, looks -forward with hope of 
brighter scenes, and rejoices in prospect of happiness yet 
to come. 

"Endureth all things." Will bear up the soul and 
give it peace, when all without is darkness and storm. 

" Love never faileth." It will endure forever. It is 



192 PRACTICAL HINTS 

the essence of the Deity, and he is love to all. Its na- 
ture is to minister good to all who are its objects. It was 
revealed in Jesus Christ ; it constrained the apostles to 
labor in its holy cause. It will eventually " finish sin, make 
an end of transgression, and bring in everlasting righteous- 
ness." It will abide when prophecies shall fail, tongues 
cease, and knowledge vanish away. 

The New Testament teaches us, that love is the re- 
quirement of the divine law. " Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, and with 
all thy mind. This is the first and great commandment. 
And the second is like unto it, Thou shalt love thy 
neighbour as thyself. On these two commandments hang 
all the law and the prophets.'' The Saviour says to his 
disciples, " This is my commandment, that ye love one 
another as I have loved you." And here is the gospel 
test. After speaking in a special manner of several prac- 
tical virtues, the apostle declares, "If there be any other 
commandment, it is briefly comprehended in this saying, 
namely, Thou shalt love thy neighbour as thyself. Love 
worketh no ill to its neighbour : therefore love is the ful- 
filling of the law." These commands are of universal 
application. Our love is to embrace the world as its ob- 
ject. The believer and unbeliever, the virtuous and the 
vicious, the high and the low, the enlightened and the 
ignorant, all are to share in the love of the Christian. 
Love prompts to action. It cannot lie dormant in the 
soul. It works, — not ill, — but good. It speaks in the 
spirit and the language of the golden rule, " Whatsoever 
ye would that men should do to you, do ye even so to 
them : for this is the law and the prophets." 

If we look into the history of the past we shall find. 



TO UNIVERSALISTS. 193 

that, even among Christians, hatred, instead of love, has, 

in too many instances, prevailed. 

u Till hearts fell off that ought to twine, 
And man profaned what God had given; 
And some were heard to curse the shrine 
Where others knelt to heaven." 

Bigotry, — that demon of darkness, has worked in perse- 
cution and wrath among the professed children of the 
kingdom. Coming out of the fires of persecution, the 
Christian church practised the arts of its tormentors. 
Catholic has persecuted Protestant, and Protestant Cath- 
olic ; divisions and subdivisions, wars and fightings have 
taken place ; fines, confiscations, imprisonments, tortures, 
banishments, and death, — all have been resorted to from 
pretended motives of conscience. Toleration has been 
nothing more than a name, and love a dead letter. Such 
has been the work of bigotry. 

We may follow this very spirit from the early ages of 
the church down to the present time, into the various de- 
partments of the Christian church in our land ; and in 
too many instances we behold manifestations of the pres- 
ence of the same monster that has ravaged, for so lono- a 
period, the temple and the city of the King of Zion. Its 
voice is heard in the denunciations of opposing sects ; in 
misrepresentation, calumny, and abuse. It wishes itself in 
possession of more power, that certain mouths might be 
stopped, and certain churches closed. It exults when 
trial or calamity overtakes another denomination, and 
smiles when witticisms and low ridicule are thrown out 
against it. It cries out, " We are all alike free, and ought 
to be charitable," where the influence of a free govern- 
ment is felt and acknowledged ; but whispers detestation 
16* 



194 PRACTICAL HINTS 

and hatred in the dark, against all heretics. Such is big- 
otry, whether it is found in the Pope's chair, in the study 
of the Rector, in the lecture-room of the "revivalist," 
or in the pulpit or congregation of the self-styled liberal 
Christian. And against this spirit it is the duty of the 
gospel believer to work with all his might. 

How-much has been said, — how much is said in the 
Christian world, at the present day, about love to God. 
What language has been employed to bring home the 
sense of this divine requirement to the human understand- 
ing. How much have Christians written, preached, 
prayed, exhorted, chaunted, and professed in relation to 
the love of God as a duty of man. And yet how few 
have understood it. As if men could persecute and 
abuse, and scorn and torture, and imprison and kill their 
fellow-men for opinion's sake, and yet love God ! De- 
spise those whom they considered sinners, and yet have 
hearts burning with love to God ! Stand in the sacred 
desk, or at the altar, or in the family circle, and pray, 
" Father, forgive us our sins, as we forgive those who 
trespass against us," while the feelings of forgiveness and 
love cannot be found in their hearts ! Amazing contra- 
dictions ! Foul blots on the fair face of Christianity ! 
Impositions in the name of religion ! Trees without green 
leaves or fruit! Wolves in sheep's clothing! — but I 
forbear ; for language fails. Of all errors this is one of 
the greatest, that man may love God, and yet hate his 
fellow-man. How impressive the language of the belov- 
ed apostle : " If a man say, I love God, and hateth his 
brother, he is a liar ; for he that loveth not his brother 
whom he hath seen, how can he love God whom he hath 
not seen?" What a question this ! And how can the 



TO UNIVE RS ALISTS . 195 

bigot meet it, — or the mere sectarian, — or the loud, 
empty pretender, who thanks God that he is not like oth- 
er men, while he despises the publican, who stands afar 
off saying, . " God be merciful to me a sinner?" It speaks 
to them in thunder-tones, " Thou art weighed in the 
balance and found wanting." 

It will be a happy day for Christians when they all 
learn, that the greatest evidence of love to God is love to 
our fellow-men. This truth has been most beautifully il- 
lustrated in the subjoined poetical sketch of an eminent 
writer. 

" Abou Ben Adhem (may his tribe increase !) 
Awoke one night from a deep dream of peace, 
And saw within the moonlight in his room, 
Making it rich and like a lily bloom, 
An angel writing in a book of gold. 
Exceeding peace had made Ben Adhem bold; 
And to the presence in the room he said, 
* What writest thou ? ' The vision raised its head, 
And with a look, made all of sweet accord, 
Answered, 'The names of those who love the Lord.' 
' And is mine one ? ' said Abou. ' Nay, — not so,' 
Replied the angel. Abou spoke more low, 
But cheerily still, and said, ' I pray thee, then, 
Write me as one who loves his fellow-men.' 
The angel wrote and vanished. The next night 
It came again with great wakening light, 
And showed the names whom love of God had blessed, 
And lo ! Ben Adhem's name led all the rest ! " * 

Say ye, that this is a dream of the poet's imagination ? 
Agreed. But it is no " vain imagination." It is the 
doctrine of Christianity, — the doctrine of Jesus. It is 
an illustration of the truth most clearly taught in the New 
Testament, that he who loves his fellow-men, and thus 

* Leigh Hunt. 



196 PRACTICAL HINTS 

fulfils the command of the Saviour, is a friend indeed 
to his cause in the earth, and is blessed with the perfect 
love of God. And what an atmosphere is this in which 
to breathe ! It is the prelibation of the upper world ! 
If Watts could sweetly sing, 

u On the fair heavenly hills, 
The saints are blest above ; 
Where joy like morning dew distils, 
And all the air is love/' 

surely, it may be said with truth, that he who knows the 
joys of gospel love below, has at least a rich foretaste of 
that heavenly bliss. Why is it, that Christians cannot 
more deeply consider this law of love, which is binding 
upon them ? Why stop to wrangle by the way, and call 
each other hard names, and shut themselves up within 
the narrow limits of party, while the Gospel plainly tells 
them, that if ever they are truly great, and holy, and 
wise, and free, it must be by the mighty influence and 
power of love ? Are they afraid they shall know too 
much of love divine in the earth ? How do they expect to 
enjoy it in the future existence ? Are they afraid they 
shall love too many, if they love all here ? How, then, 
can they obey that law which is eternally binding on 
them, "Thou shalt love thy neighbour as thyself?" 
Wherever they go, throughout the wide dominion of the 
Eternal, this law will be speaking to them in the same 
language ; and they are bound to obey it. Can they 
believe, that in heaven they will withhold their love to 
their brethren in perfection and glory, because they widely 
differed from them in faith and hope on the earth ? If 
not, why then this lack of love now ? It is high time, 
indeed, that Christians were inquiring their duty, accord- 
ing to "the law and the testimony." 



TO UNIVERSALISTS 



197 



There never was a time when the spirit of love was 
more needed in the Christian world, than at the present. 
A new era has opened upon us. Long-standing preju- 
dices are assailed, antiquated notions exploded, old doc- 
trines newly examined, and all opinions more closely 
investigated than ever. This spirit of the age has entered 
the church, and is there at work in all its renovating 
power ; and as it leads some to form new opinions, and 
others to cling with a more rigid pertinacity to those 
which they have long cherished, great care should be 
taken, that the spirit of love be not suffered to depart 
from the hearts of those who profess to love the Lord 
Jesus Christ in sincerity. If we cannot agree with our 
brother in opinion, do not let us abate one jot or tittle of 
our love to him. He is still our brother, and may be 
conscientious and devout, and, so far as he is enabled to 
see, a true lover of God, and of his fellow-men. If we 
bear the fruit of the Spirit, we shall love all, whatever 
be their sect or name ; and pray, in kindness and charity, 
that the peace of God may dwell richly with them. This 
is the Spirit which we are called upon to manifest in our 
hearts and lives. 

And how would it be with professing Christians, were 
love suffered to reign predominant among them ? Instead 
of coldness, indifference, and party strife, we should be- 
hold brotherly affection, — the union of the heart. In- 
stead of standing afar off from each other, in consequence 
of some trivial difference of opinion, we should witness a 
" unity of the spirit in the bond of peace." And then 
we might with some propriety talk about converting the 
heathen to Christianity. For, in the language of another, 
" the whole Christian world would become one grand 



198 PRACTICAL HINTS 

Missionary Society, and those sectarian differences of 
opinion which now produce so many unhappy dissensions, 
would forever cease to disturb the harmony of converts 
in heathen lands." Did love prevail among Christians, 
it would produce a powerful and beneficial influence upon 
those who now think lightly of Christianity ; it would take 
from the unbeliever one of his most powerful arguments 
against the religion of the Bible, and would induce him 
to investigate its evidences by the exhibition it gave of 
its purifying and happy influences on the human heart. 
It would bring Catholic and Protestant, Established and 
Dissenter, self-styled orthodox and reputed heterodox, 
nearer together, so that they might do good instead of 
evil to each other. It would diffuse itself among all the 
nations, and usher in that period when " the earth shall 
be filled with the knowledge of God." 

II. In the enumeration of these fruits of the Spirit, 
the apostle next mentions Joy. 

This is a peculiar characteristic of the Gospel, and 
ought to be more attentively considered in the Christian 
world. True, efficient gospel faith dissipates heaviness 
and gloom, and irradiates the whole soul with the light 
of heaven. It is no part of the Christian's duty or por- 
tion to be habitually sad. He, above all others, should 
best understand the meaning of Solomon's saying, " A 
merry (cheerful) heart doeth good like a medicine." 

Too long has error blended the religion of Christ with 
gloom. And this error is still retained by many at the 
present day. It originated in ages of spiritual darkness, 
and should now be driven out of existence. Ministers of 
the Christian religion should faithfully teach, that the fruit 
of the Spirit is joy. 



TO UNIVERS ALISTS. 199 

Nature and Revelation are attuned to joy. He who 
believes not in God, as Jesus has revealed him, cannot 
understand the harmony. But the believer mingles the 
holy thoughts of his soul with its enlivening strains. He 
sees in all the creation around him evidence of paternal 
goodness, and realizes that this goodness is pledged to his 
protection. Voices innumerable, from all departments 
of nature, are going up in praise and joy to the Eternal ; 
and as he listens, his spirit is moved within him to give 
thanks with a pure heart fervently. He is ready, in sin- 
cerity of soul, to say, 

11 Let man, by nobler passions swayed, 
The feeling heart, the reasoning head, 

In heavenly praise employ : 
Spread the Creator's name around, 
Till heaven's wide arch repeat the sound, 

The general burst of joy." 

It is true, the Christian believer must have his share 
of sorrow. Earth's crosses and trials will come upon 
him. Yet even then, it is his privilige to turn night into 
day ; yes, his privilege. He can do it if he will. If he 
will not, then he lacks faith. The whole story is thus 
briefly told. Making all due allowance for differences in 
individual constitutions, I cannot find it reasonable to justify 
any long-continued dulness or despondency, when the light 
of Christian truth is before us. The whole teaching of the 
New Testament is in direct opposition to it. A sober, 
serious Christian is desirable. But he may be truly joyful. 
And here I would make a suggestion, which the religious 
world is beginning to understand, but which is not yet 
apprehended as it should be. Thousands have been kept 
away from Christianity, in consequence of false impres- 



200 PRACTICAL HINTS 

sions in relation to its requirements and its effects on the 
mind. They have regarded it with dread, more than 
with reverence or love. The light-minded, for instance, 
have almost shuddered at the thought of being; devotional ; 
because devotion, as they understand it, is so foreign to 
their nature. If they become truly devotional, they 
must check their smiles, and bid mirth and cheerfulness 
adieu. Now Christianity teaches nothing like this. 'True, 
it never tells us that nonsense, extravagant glee, and 
boisterous mirth are compatible with genuine Christian 
devotion. These are but poor objects at best for the 
permanent gratification of the spiritual part of man. They 
leave nothing substantial for the mind to feed upon ; and 
can be spared to advantage, if pure religion is to be ob- 
tained. But then the mind is not to become gloomy or 
cheerless. It leaves a poor living on a barren soil, for 
rich fields and refreshing streams, where the soul can be 
fed with enduring substance, and drink of the waters of 
everlasting life. This is the exchange. 

" Religion never was designed 
To make our pleasures less." 

All that is beneficial in cheerfulness and joy it can retain, 
while it parts only with that which is useless. 

Christianity was announced to the world with demon- 
strations of joy. Who has not learned the message and 
song of the angels? " Behold I bring you good tidings 
of great joy, which shall be to all people. For unto you 
is born this day, in the city of David, a Saviour, which is 
Christ the Lord. And suddenly there was with the 
angel a multitude of the heavenly host, praising God and 
saying, Glory to God in the highest, and on earth peace, 



TO UNIVERSALISTS. 201 

good-will toward men." Good-will from heaven to men 
is a cause of joy. "Believing, ye rejoice with joy un- 
speakable and full of glory," saith Peter. Here the ef- 
fect of the truth on the heart is clearly described. And 
who that imbibes the spirit of the apostle, that can be- 
hold through the power of him who is " the resurrection 
and the life," all things subdued unto God; sin, rebel- 
lion, misery at an end ; and death itself destroyed ; and 
men made " as the angels of God in heaven ; " will fail 
to be inspired with the vast, overwhelming, glorious 
truth ? Rather, will he not find his joy too great to be 
expressed ? Will not his soul exult in the fulness of di- 
vine grace and salvation?* 



* One of the great causes of true Christian joy is the prospect of 
the future exaltation and endless happiness of all men. To him who 
believes in the error long prevalent in the Christian church, that 
endless torment is to be the doom of a portion of mankind, the truth 
cannot be a subject of joy. Listen to the testimony of the eloquent 
Saurin on this subject. At the close of a sermon on the endless suf- 
fering of the wicked, he thus breaks forth: — "I sink under the 
weight of this subject ; and I declare, when I see my friends, my 
relations, the people of my charge, this whole congregation ; when I 
think, that I, that you, that we are all threatened with these tor- 
ments ; when I see in the lukewarmness of my devotions, in the lan- 
guor of my love, the least evidence, though it be only probable or 
presumptive, of my future misery, yet I find in the thought a mortal 
poison, which diffuses itself into every period of my life, rendering 
society tiresome, nourishment insipid, pleasure disgustful, and life 
itself a cruel bitter. 1 cease to wonder, that the fear of hell hath 
made some melancholy and others mad ; that it has inclined some 
to expose themselves to a living martyrdom, by fleeing from all com- 
merce with the rest of mankind, and others to suffer the most violent 
and terrible torments." 

In contrast, hear the language of a believer in the great salvation, 
in view of this expression of Saurin : — "I rejoice under the influ- 

17 



202 PRACTICAL HINTS 

Joy ! It is one of the watchwords of the Christian ; 
and he will retain it forever. " The kingdom of God is 
righteousness, and peace, and joy in the Holy Ghost." 
It was " for the joy that was set before him," that Jesus 
" endured the cross, despising the shame, and is set down 
at the right hand of the throne of God." And never 
will the object of his mission be fully accomplished, till 
he who sowed " in tears shall reap in joy," — till he who 
went forth " weeping, bearing precious seed, shall come 
again rejoicing, bringing his sheaves with him." 

The nearer the believer lives to the spirit and require- 
ments of the Gospel, the greater will be his joy. He 
will be led away from the path of sin and spiritual death, 
and obtain victory over the evil propensities within him. 
If clouds come, their shadows will not alarm him. If 
" weeping shall endure for a night," he will know that 
"joy cometh in the morning"; if the world frowns, the 
smiles of an approving conscience, and the word of the 
Lord cheer him ; and though " heart and flesh fail," he 

ence of this subject ; and I declare, when I see my friends, my rela- 
tions, the people of my charge, this whole congregation ; when I 
think, that I, that you, that we are all destined to immortal bliss ; 
when I behold in the ample Book of Nature, in all the ways of God's 
providence, in the blessed volume of Revelation, innumerable and 
indubitable evidences of the salvation of all mankind ; I find in the 
thought a cheering and invigorating influence, which diffuses itself 
into every period of my life, rendering meditation sweet, society ex- 
hilarating, incumbent duty a privilege, labor delightful, and life itself 
an incalculable blessing. I deem it no marvel, that the hope of 
eventual universal blessedness in Christ has made many philanthro- 
pists, and many rational enthusiasts in the cause of Zion ; that it has 
enabled them to labor and suffer reproach, while they rejoiced with 
joy unspeakable and full of glory in the prospective salvation of the 
Lord." — Rev. A. C. Thomas. 



TO UNIVERSALISTS. 203 

will know, that " God is the strength of his heart, and 
his portion for ever " ; and that there shall yet be given 
him " the oil of joy for mourning, and the garment of 
praise for the spirit of heaviness." Surely, the fruit of 
the Spirit is joy. 

III. Another fruit of the Spirit is Peace. The Au- 
thor of Christianity is called "the God of all peace." 
The Gospel, which he has given to mankind, proclaims 
" peace on earth and good-will toward men." The Mes- 
siah is called by Isaiah, " the Prince of Peace." Peace 
will be the effect of that righteousness with which he 
shall reign until all things are subdued unto him. " Of 
the increase of his government and peace there shall be 
no end." Messengers of the Gospel are also messengers 
of peace. The language of ths prophet is applied to 
them : " How beautiful upon the mountains are the feet 
of him that bringeth good tidings, that publisheth peace." 
One important part of the Christian armour is recommend- 
ed by the apostle in this language : " Having your feet 
shod with the preparation of the Gospel of peace." 
Wherever the spirit of Christ reigns, there is " peace like 
a river, and righteousness as the waves of the sea." 
" To be spiritually minded is life and peace." It is the 
intent of the Gospel, that we " lead quiet and peaceable 
lives, in all godliness and honesty." " Blessed are the 
peace-makers, for they shall be called the children of 
God." 

Unbelievers have brought the charge against Christian- 
ity, that it encourages the spirit of war, and that it has 
occasioned much bitter and deadly strife in the earth. 
The wicked deeds of thousands in past ages, who pro- 
fessed Christianity, have been referred to in proof of this. 



204 PRACTICAL HINTS 

But such reference is wrong. War itself, with all its 
horrors, has felt the subduing, softening power of Chris- 
tianity ; and bad and detestable as war must ever be, it is 
truth, as has been well expressed, that " there are gleam- 
ings of mercy and principles of humanity now to be found 
in the tented field, which were strangers there before the 
Gospel was known ; and which are not even now to be 
found in any but Christian countries. Wars and fightings 
among Christian countries are now merciful, in compari- 
son with the savage spirit that pervades the warfare of 
heathen nations."* Let this be remembered. And let 
it also be considered by those who would object to Chris- 
tianity on the ground that it has abounded too much in 
strife and persecution, that they would not reason thus 
in relation to other subjects. They would not discard 
" that which is good," because it has been perverted to 
unholy uses by wicked men. No one but a fool would 
refuse to have money, because men have wrongfully con- 
tended for this article, — or refuse to eat bread, because 
many of his race had quarrelled about their food ! Yet 
such conduct would be as reasonable as this kind of ob- 
jection to the Gospel of Christ. 

Christianity forbids persecution or revenge. Christ 
taught no such sentiments to his followers, and if ever 
they imbibe them, it is when they have departed from 
his precepts. We know, however, that his language has 
been quoted to prove, that he did not in all cases encour- 
age the spirit of peace. I refer to the passage in Matt. 
x. 34, 35 : " Think not that I am come to send peace on 
earth. I am come not to send peace, but a sword. For 

* Rev. I. D. Williamson. 



TO UNIVERSALISTS. 205 

I am come to set a man at variance against his father, 
and the daughter against her mother, and the daughter- 
in-law against her mother-in-law." But why was this 
spoken ? Plainly, in view of the opposition which the 
peaceable, loving religion of Christ would be called to 
encounter. The conflict of truth with error was to cause 
variance and strife even among those who were nearly 
connected with each other by common kindred ties. 
This was unavoidable in the very nature of things. — 
Yet on which side was the violence and the sword ? Not 
on that of the Christians ; for their Master had expressly 
said, " They that take the sword shall perish by the 
sword." He never taught men to fight, to oppose, to 
bite and devour one another. He was the friend and 
teacher of peace. When Peter, on one occasion, smote 
a servant of the high-priest with a sword, Jesus imme- 
diately healed the wound which had been inflicted, and 
administered a severe reproof to the erring disciple. 

The doctrine of Christ is peace ; its work is peace and 
love ; love to all, friends and enemies. Jesus is the only 
teacher under heaven, whose doctrine forbids the working 
of the spirit of persecution or war. Every other system 
of man has taught it ; and it is still taught to thousands 
in the earth. It is found in Paganism, and with the fol- 
lowers of the Arabian Prophet. It is the glory of the 
Mahometan to die in bloody conflict, — for in such a 
death he has the assurance, that he will meet the more 
ready acceptance of heaven ! How different is Chris- 
tianity ! 

" She comes ! and lo, the orphan's wail 
No longer loads the passing gale, 

17* 



206 PRACTICAL HINTS 

Contentment sheds her sacred calm, 
And nature owns the sovereign charm. 

"She comes ! and banner, spear, and plume, 
That led to conquest and the tomb, 
Wreathed with the olive now adorn 
The triumph of salvation's morn ! " 

All the fierce conflicts which have been carried on in 
the Christian world among opposing sects, originated in 
some other wisdom than that which is first pure, then 
peaceable, gentle, and easy to be entreated." Where 
the Gospel comes, it brings love, peace, and salvation ; 
and just so far as it reigns in the earth, so far will 
" swords be beaten into plough-shares, and spears into 
pruning-hooks ; " so far too will contending sects and 
brethren learn to respect and love each other, and keep 
the " unity of the spirit in the bond of peace." 

Let every Christian believer consider this trait of the 
religion he professes, and strive to make it a part of his 
own character. In this world of conflict and confusion, 
he will find peace of soul desirable ; and this can only 
be obtained under the strong influences of divine grace 
and truth. To allay the passions, to give strength and 
support in adversity, consolation in affliction, calm resig- 
nation to the allotments of Providence in life or in death, 
— this is the work of the Christian religion. It gives a 
peace such as the world giveth not. 

I cannot close this notice of true Christian peace, with- 
out introducing the language of another in his description 
of it. " There is a two-fold peace. The first is nega- 
tive. It is relief from disquiet and corroding care. It is 
repose after conflict and storms. But there is another 
and a higher peace, to which this is but the prelude, i a 



TO UNIVERSALISTS. 207 

peace of God, which passeth all understanding/ and 
properly called 'the kingdom of heaven within us.' This 
state is any thing but negative. It is the highest and most 
strenuous action of the soul, hut an entirely harmonious 
action, in which all our powers and affections are blended 
in a beautiful proportion, and sustain and perfect one 
another. It is more than silence after storms. It is 
as the concord of all melodious sounds. Has the 
reader never known a season, when, in the fullest flow 
of thought and feeling, in the universal action of the 
soul, an inward calm, profound as midnight silence, 
yet bright as the still summer noon, full of joy, but un- 
broken by one throb of tumultuous passion, has been 
breathed through his spirit, and given him a glimpse and 
presage of the serenity of a happier world ? Of this 
character is the peace of religion. It is a conscious har- 
mony with God and the creation, an alliance of love with 
all beings, a sympathy with all that is pure and happy, a 
surrender of every separate will and interest, a participa- 
tion of the spirit and life of the universe, an entire con- 
cord of purpose with its Infinite Original." * 

IV. Long-suffebing is another fruit of the Spirit. 
Some latitude may be allowed in the definition of this 
virtue. It implies, 

1. Forbearance towards our fellow-men in view of 
their weaknesses. This is a lesson which we all need 
to learn ; to bear with the infirmities of our race. Our 
Father in heaven is long-suffering with his frail creatures. 
— The word declares it. " The Lord is long-suffering 
and of great mercy." The apostle has the same truth in 

* Charming. 



208 PRACTICAL HINTS 

view when he says, " Or despisest thou the riches of his 
goodness, and forbearance, and long-suffering ? " If God 
is thus forbearing with us, we should have all due for- 
bearance with our brethren. We cannot have the world 
just as we would desire it ; we must take it as it is. This 
the Christian surely should understand ; and this will give 
charity towards those who differ from him in opinion, and 
even towards those who are reckless of divine truth, and 
indifferent to its instructions. The advice of Paul to 
Timothy was, that he should " reprove, rebuke, exhort, 
with all long-suffering and doctrine." 

2. Contentment in view of the trials of life. Grum- 
bling is too prevalent among those who profess to be the 
enlightened and Christian portion of mankind. They 
are those who, instead of being thankful for the mercies 
they are daily receiving from the hand of God, continual- 
ly murmur at their hard fate, and wonder why they are 
not as prosperous as others. Such persons need the pity 
of their fellow-men ; as they have but little on themselves. 
We must all have our share of the sorrow and misfortune 
to which humanity is born. Losses and crosses, vexation 
of spirit, the treachery of friends, penury, want, pain, 
sickness, and death, come alike on the high and the low, 
the evil and the good. But here we are often greatly 
in the wrong ; when we are in darkness and trial, we 
are almost always inclined to look to those who are in a 
better or more desirable situation than ourselves. Suppos- 
ing we should look the other way for a moment, and see 
how many of our fellow-creatures are in a far worse con- 
dition than that in which Providence has placed us ? 
Would it not have a tendency to make us humble and 
resigned, and thankful for the blessings received, instead 



TO UNIVERSALISTS. 209 

of leading us to murmur? Let every one disposed to 
grumbling, endeavour to understand what the apostle 
means when he says, " I have learned in whatsoever situ- 
ation I am, therewith to be content." 

3. Cheerful submission to the allotments of Providence. 
Here the virtue of long-suffering; is to manifest itself when 
it is most needed. The true believer in God knows, that 
he is ever surrounded by the love of his Father, and that 
though for a time his way may be dark and desolate, yet 
he who suffers not a sparrow to fall without his notice, 
will take care of his children, and bring them at last to 
see, that although " no chastening for the present seemeth 
to be joyous, but grievous, nevertheless, afterward it 
yieldeth the peaceable fruits of righteousness unto them 
which are exercised thereby ; " and that " though he 
cause grief, yet will he have compassion according to the 
multitude of his tender mercies." These considerations 
will be to the confiding spirit sources of the purest enjoy- 
ment. 

Much of the unhappiness experienced by the children 
of men, results from a lack of knowledge within, w 7 hich 
shall enable them to understand themselves, and the 
nature of the Supreme government. They are continu- 
ally harrassed and tormented, because they cannot endure 
their own weaknesses, and the evils resulting from the 
weaknesses of those around them. Patience is a virtue of 
such rare growth, that but few, since the days of Job, 
have understood it. We cannot, however, live as we 
should, without it. And if we secure it in early life, it 
will be to us a happy attendant through all our subsequent 
earthly existence. Parents should be especially cautious 
in urging the practice of this virtue upon their children. 



210 PRACTICAL HINTS 

Learn them to grumble, and be fretful, and impatient, and 
you secure their misery, whatever else you give them. 
Teach them the Christian virtue of endurance, and you 
draw out their firmness, and place them in the way of 
smiling at the perplexities, and meeting undismayed the 
rude blasts, of life. 

In this world of trial, the faithful disciple of Christ has 
much to call for his long-suffering. Let him keep in 
mind the pattern given him in the character and life of the 
Son of God ; and like him learn to bear with the infirmi- 
ties of others, and in all things commit himself " unto 
Him who judgeth righteously." 

V. Gentleness is next mentioned. This fruit is ex- 
hibited in a kind and tender exercise of our affections ; 
and it is opposed to all harsh and indecorous treatment of 
others. It is an excellent virtue in this perverse world ; 
and he who manifests it in his daily walk and conduct, 
will avoid many difficulties into which he might otherwise 
be drawn. He will remember, that a " soft answer turn- 
eth away wrath," and that mild and gentle means, united 
with firmness, are best calculated to subdue the stubborn- 
ness of the human heart. If he is a parent, a guardian, 
or an instructer, he will exercise this fruit of the Spirit to- 
ward those under his care ; and by so doing, will learn 
them far more salutary lessons than by means of rash or 
hasty words and measures. 

This fruit has ample evidence of its divine origin. We 
are told, that the wisdom which is from above is " gentle 
and easy to be entreated." God has more tenderness for 
his creatures than the mother can possibly have for the 
child of her bosom. When we deeply consider this 
truth, we are led at once to see, from his very nature, 






TO UNIVERS ALI STS . 211 

that he will act consistently with this wisdom in all his dis- 
pensations ; and that cruelty and unmerciful punishment 
will, therefore, be excluded. Believers in God should 
imitate his wisdom. 

What a pattern of gentleness should the Christian set 
to the world ! And yet, how great a lack of this virtue 
is seen ! What roughness, what overbearing impudence, 
what reckless assaults, are too often manifested by one 
sect towards those of another ! It is too often the case 
that a believer of one Christian denomination cannot make 
himself peaceable or decorous with one of another, when 
they are brought together. On the contrary, it seems to 
be his delight to worry and annoy him by all the strength 
of argument and crimination at his command. Often, 
alas ! is this seen among thocj who profess the mild, lov- 
ing precepts of the Lamb of God. Forgive the use of the 
word, reader, but permit me to say, that such brutish 
Christians know not what manner of spirit they are of. 
They are unacquainted with the meaning of that short 
command of the apostle, " Be courteous." 

Nothing is more interesting than to behold those who 
have named Christ as their Master, in the exercise of 
gentleness and benignity towards each other. Coarseness, 
or harsh treatment, is no evidence of Christian character 
in those who practise it. Dr. Adam Clarke refers to this 
subject very pointedly. " 1 never wish," says he, " to 
meet those who affect to be called e blunt, honest men ' ; 
who feel themselves above all the forms of respect and 
civility ; and care not how many they put to pain ; or 
how many they displease. But let me not be misunder- 
stood ; I do not contend for ridiculous ceremonies, and 
hollow compliments ; there is surely a medium ; and a 



212 PRACTICAL HINTS 

sensible Christian man will not be long at a loss to find it 
out." Alluding to the Quakers, he pleasantly remarks : 
" Even that people who profess to be above all world- 
ly forms, and are generally stiff enough, yet are rarely 
found to be rude, uncivil, or ill bred." * 

It is to be regretted, that the majority of mankind do 
not better understand and appreciate this virtue of gentle- 
ness. Many there are who literally fret away their lives ; 
with whom every thing is wrong, because they have not 
learned how to make themselves familiar with the little 
disagreeable occurrences and perplexities of life. If they 
are disappointed, they are grieved; if their pride is check- 
ed, they are enraged ; if others do not conform to their 
ideas of propriety, they are lavish in denunciations of 
them ; and if rudeness, and insult, and rage meet them, 
they must pay back in the same coin. All this comes of 
not having gentleness in practice. And so long as this 
virtue is disregarded, so long will " confusion and every 
evil work " ensue. But let the spirit of gentleness be 
permitted to have its due share of influence on the ac- 
tions, and our lives may be rendered far more happy than 
they can possibly be without such influence. Look at 
those who slide most easily along, even when they ac- 
complish much. Do you find them the most noisy or 
heated ? No, — the calm, yet persevering, — the energet- 
ic, yet gentle measures are those which move the world ; 
and it is well understood, even by those whose shrewdness 
may surpass their moral goodness, that they who would 
get along safely with the w T orld must, in many instances, 
move with soft and cautious steps. 



* Com. on 1 Cor. xiii. 5. 



TO UNIVERS ALISTS 



213 



We may all profit by an acquaintance with the virtue 
of o-entleness. While there is so much of strife in our 
terrestrial abode, it is necessary that our ways be marked 
with that care and discretion which are ever attended 
with the gentle spirit, and which, though it may not at- 
tract the attention or excite the wonder of the world, will 
yet operate in the most favorable manner in the advance- 
ment of the good of mankind. The still, small voice had 
a more favorable influence on the mind of the prophet, 
than the tempest, earthquake, or fire. 

VI. Another fruit is Goodness. Christian goodness 
knows no distinction of party ; but manifests itself in acts 
of kindness to all within its reach. It follows the igno- 
rant and the vile, the poor, the forsaken, the sons and 
daughters of sorrow and affliction, and seeks to minister 
unto them. It is a ray from the eternal Sun ; a stream 
from the great Fountain above, Infinite goodness is as- 
cribed to Jehovah ; and for this his name is praised and 
extolled in the Scriptures. " O that men would praise the 
Lord for his goodness, and for his wonderful works to the 
children of men. — The earth is full of the goodness of 
the Lord. — The goodness of God endureth continually." 
Paul speaks of the riches of God's goodness as a suffi- 
cient inducement for men to repent. It is opposed to all 
evil, and will finally overcome and destroy it. 

Goodness in man is most conspicuously seen and surely 
proved in deeds of benevolence. The Scriptures clearly 
point out our duty in this respect. A few passages will 
suffice. " To do good and to communicate, forget not ; 
for with such sacrifices God is well pleased. — Let us not 
be weary in well doing ; for in due season we shall reap, 
if we faint not. — As we have therefore opportunity, let 
18 



214 PRACTICAL HINTS 

us do good unto all men, especially unto them who are of 
the household of faith. — But this I say, he which soweth 
sparingly, shall reap also sparingly; and he which soweth 
bountifully, shall reap also bountifully. — Every man ac- 
cording as he purposeth in his heart, so let him give ; not 
grudgingly, or of necessity, for God loveth a cheerful 
giver. — There is that scattereth and yet increaseth. — 
The liberal soul shall be made fat, and he that watereth, 
shall be watered also himself. — But whoso hath this 
world's goods, and seeth his brother have need, and shut- 
teth up his bowels of compassion from him, how dwelleth 
the love of God in him ? My little children, let us not 
love in word, neither in tongue, but in deed and truth. — 
Brethren, if any of you do err from the truth, and one 
convert him ; let him know that he which converteth the 
sinner from the error of his way, shall save a soul from 
death, and shall cover a multitude of sins. — He that win- 
neth souls is wise." 

For the special benefit of those possessed of the sin of 
covetousness (that abomination in the Christian church 
and in the world) I would remark, that no person, who 
is under such influence, can be in possession of this fruit 
of the Spirit. " Covetousness, which is idolatry," is op- 
posed to the broad, expansive benevolence of the Gospel. 
And yet we have great numbers in the Christian church, 
and in the profession of Christian faith, who talk about 
the goodness and benevolence of God, and the charitable 
spirit of the Gospel, and the duty of man to do good in- 
stead of talking much about religion ; but who, at the 
same time, are known to all around them as persons of 
exceedingly narrow dimensions of soul. Possessors of 
enough of this world's goods ; but yet who, if they knew 



/ 



TO UNIVERS ALISTS . 215 

that one tenth part of their possessions must be sold to 
feed the poor, (instead of the whole, as was once an- 
ciently required,) would be, of all men, the most misera- 
ble ; and who, when called upon to aid in the support and 
advancement of the Gospel and its institutions, might per- 
haps give a few shillings, or else promise something, and 
pay nothing ! The idea that such persons can assume 
the name of Christians, is absolutely bewildering ! 

If goodness is a fruit of the Spirit, — we mean active, 
operative goodness, let men be tested by their works. 
This is, after all, the safe way of judging. It is not the 
man who talks loudest in public about benevolence, that 
will give the most in private to suffering humanity. We 
say in private, — for here is where you can the more safely 
test a man's character. And if hundreds were tested in 
this manner, we fear that many who now pass off as de- 
vout, benevolent saints, would be found most sadly defi- 
cient in that real charity of the soul which the sacred 
word requires. Allan Cunningham, in his life of Bacon 
the sculptor, has the following expressive paragraph : 
" The man who is readier with a sermon than a sixpence 
to the mendicant at his gate ; who is so pious himself, that 
he is afraid of encouraging profligacy by giving alms to 
beggars of suspicious morality ; who stints his table lest 
excess of creature comforts should beget pride and las- 
civiousness in his household, and is austere and harsh to 
his dependents lest by mildness he might make them for- 
get they are servants ; may be a very respectable sort of 
person, and of good repute with the world, yet he is but 
an indifferent Christian, let his attendance at church or at 
a meeting-house be as punctual as it may." 

Too often is the piety of a man estimated according to 



216 PRACTICAL HINTS 

the length and number of his prayers, or his rigid attach- 
ment to the externals of religion, while another near by 
him, more humble, and poorer in spirit, is passed by or 
forgotten. There is too much cringing to profession in 
the world, when works are not accounted as they should 
be. If we were to choose between the two, we should say, 
give us your frank, open-hearted non-professor, who sees 
himself a sinner, and who has honesty enough, like the 
Publican in the parable, to own it ; but yet who will not 
shrink from the performance of a charitable deed, when 
the wants or misfortunes of his fellow-men call for his as- 
sistance ; we say, give us such a character as this, rather 
than ten thousand of those who never imagined that re- 
ligion consisted in active mercy and charity, so long as 
they could repeat a prayer, sing a psalm, or read a ser- 
mon ! 

Let the Christian believer bear it in mind, that active 
goodness is one of the fruits of the Spirit ; and that in order 
to manifest this, he should contribute, according to his 
means, to the welfare and happiness of his fellow-men, 
not only in the supply of their temporal wants, but in the 
right instruction, elevation, and advancement of their minds 
in the knowledge of that truth, which works by love and 
purifies the heart. 

VII. Faith is next in order. This is one of the car- 
dinal virtues in the gospel believer. He is incomplete in 
graces without it. The apostle enjoins it upon his breth- 
ren as one of the duties enumerated in the fruits of the 
Spirit. By the word "faith" he means faithfulness, or 
fidelity. The Christian should be true to the principles 
of his Master; not an " eye-servant," but one who is ever 
ready, in imitation of Jesus, to do the will of the Father. 






TO UNIVERSALISTS. 217 

The early Christians are exhorted to this duty. " Hold 
fast the profession of your faith without wavering ; for he 
is faithful that promised." The truth that God cannot 
deny himself is one great reason why his children should 
confide in him. " For what if some did not believe ? 
Shall their unbelief make the faith (faithfulness) of God 
without effect ? Nay, let God be true, but every man a 
liar." He who made us will be faithful towards us ; he 
will perform all his promises, and vindicate his holy char- 
acter to his people ; for sooner might heaven and earth 
pass away, than " one jot or tittle " of his word fail. 

In every punishment and chastisement, in every reward 
and blessing, he will not take his covenant from us, nor 
alter the word that has gone out of his lips. 

Our Master, Jesus Christ, was faithful. In every cir- 
cumstance of his active life, we read his fidelity to the 
cause of truth. Whether he approves or disapproves, he 
is equally faithful. When he caused the blind man to see; 
or raised the dead to life ; or in just indignation told the 
inmates of the temple, that they had made it a den of 
thieves ; in the midst of kind friends, or the insults of en- 
emies ; in life and in death ; we behold in him the same 
faithful spirit ; doing his duty up to the very last hour of 
his earthly mission. The apostles were true to their call- 
ing; and give much excellent advice on keeping that 
which was committed to their trust, and of working while 
the day lasted, in a profitable manner. And every Chris- 
tian is now called upon to be faithful ; to do all in his 
pow T er for the Gospel ; and never to slight, shun, or deny 
the service of his Master. The Christian church is no 
place for drones or hypocrites ; although it has been wo- 
fully scourged with both. — Her glory is always obscured 
18* 



218 PRACTICAL HINTS 

by their presence. — The searching language of her great 
Head has gone forth, " He that is not for me is against 
me ; and he that gathereth not with me, scattereth 
abroad.'' 

The virtue of faithfulness or fidelity is one of the most 
lovely in social intercourse. " Most men will proclaim 
every one his own goodness ; but a faithful man, who can 
find ? " Who will be true to himself, to those connected 
with him, to society, to the world ? Who will seek to 
correct his own weaknesses, and the faults of those around 
him ? to call things by their right names ? to be, in every 
contingency, according to all the light he can obtain, on 
the side of justice and truth ? and to be not weary in 
well doing ? Such an one is entitled to the appellation, 
" faithful." He seeks to " walk honestly in the sight of 
all men," and his influence in the world is of the happiest 
kind. Let the believer, then, seek this virtue ; this fruit 
of the Spirit, faithfulness. Its operation will lead men to 
have confidence in each other ; to know that they are 
brethren ; and thus overcome and destroy much of the 
distrust, jealousy, and hypocrisy, now in existence among 
them. 

VIII. Meekness. This fruit of the Spirit is highly 
essential in forming the true Christian character. It is 
opposed to the exercise of rashness or anger. We have 
a bright pattern of meekness in the Saviour. It is traced 
through his life. He was " meek and lowly in heart." 
Witness instances. When the indignation of his disci- 
ples, James and John, would have called down fire from 
heaven to consume the Samaritans for their inhospitality, 
he quickly but mildly replied, " Ye know not what man- 
ner of spirit ye are of. For the Son of man is not come 



TO UNIVERS ALISTS . 219 

to destroy men's lives, but to save them." When the 
Jews, on one occasion, were about to stone him, how 
impressive his words to them ; " Many good works have 
I shown you of my Father ; for which of those works 
do ye stone me ? " When about to be betrayed by one 
of his own disciples, his searching address was made in 
the spirit of mildness ; " Judas, betrayest thou the Son 
of man with a kiss ? " Wherever we follow the Saviour, 
we find this same spirit within him ; and he has left us 
an example that we should follow his steps. 

Meekness will destroy anger in our own breasts, and 
tend to weaken it in those who are unrighteously incensed 
against us. " Anger resteth in the bosom of fools." It 
should have no place among men ; for it is one of the 
most troublesome of all evils that infect the human 
soul. He is a slave, who is under its influence. He can- 
not act himself; but is laboring under a partial insanity, 
which, when it passes away, leaves him in confusion and 
shame. The exercise of this base passion is disgraceful 
to every believer in gospel truth ; as that is a system of 
forbearance, forgiveness, mercy, and love. Its spirit is 
thus set forth by Paul. " Dearly beloved, avenge not 
yourselves ; but rather give place unto wrath : for it is 
written, vengeance is mine ; I will repay, saith the Lord. 
Therefore, if thine enemy hunger, feed him ; if he thirst, 
give him drink ; for in so doing thou shalt heap coals of 
fire on his head. Be not overcome of evil, but overcome 
evil with good." 

We are not to understand, that the exercise of a feeling 
of just indignation is improper. " God is angry with the 
wicked every day." His anger is freely spoken of in 
the Scriptures. It is the anger of love and holiness. 



220 PRACTICAL HINTS 

Jesus manifested a just indignation on certain occasions, 
when he encountered the unbelief and wickedness of the 
haters of the truth. There are times when a just indig- 
nation may be properly manifested ; but this is different 
from the outbreaking and exercise of the passion of anger. 
The Scriptures are explicit on this point. " Make no 
friendship with an angry man, and with a furious man 
thou shalt not go ; lest thou learn his ways, and get a 
snare to thy soul. — Be ye angry and sin not ; let not 
the sun go down upon your wrath. — He that is slow to 
anger is better than the mighty ; and he that ruleth his 
spirit than he that taketh a city. — A soft answer turneth 
away wrath ; but grievous words stir up anger." 

Meekness, then, is one of the graces of the Christian, 
It is a distinguishing mark of true discipleship. " For 
even hereunto were ye called, because Christ also suf- 
fered for us, leaving us an example that we should follow 
his steps ; who did no sin, neither was guile found in his 
mouth : who, when he was reviled, reviled not again ; 
when he suffered, threatened not ; but committed himself 
to him that judgeth righteously." The apostle in his 
Epistle to Timothy, advises him to " instruct in meekness 
those who oppose themselves ; " and in his exhortations 
to Titus, he says, " Put them in mind to be subject to 
principalities and powers, to obey magistrates, to be ready 
to every good word and work, to speak evil of no man, 
to be no brawlers, but gentle, showing all meekness to all 
men." The approbation of heaven is on those who pos- 
sess the conciliatory spirit. " Blessed are the meek, for 
they shall inherit the earth." The simple lines of the 
poet well describe the meek Christian. 



TO UNIVERSALISTS. 221 

" Happy the meek, whose gentle breast, 
Clear as the summer's evening ray, 
Calm as the regions of the blest, 
Enjoys on earth celestial day. 

" His heart no broken friendships sting ; 
No storms his peaceful house invade ; 
He rests beneath the Almighty's wing, 
Hostile to none, of none afraid." 

It may not be out of place to observe, that humility is 
closely allied to meekness. They both aim at suppress- 
ing the evil passions of the heart. Meekness subdues 
anger and rash opposition ; humility keeps down pride, 
vain-glory, and self-righteousness. And of these last- 
named evils, how much is seen in the Christian world ! 
We dare not go into details. The heart sickens at the 
thought. Pharisees, thanking God that they are not as 
other men are, hypocrites and extortioners ; who seek 
and love to be greeted in the market-places, and called 
of men Rabbi ; aspirants after popularity, who " love the 
uppermost rooms at feasts ; " spiritual swaggerers and 
declaimers, observing forms of godliness, and using its 
speech, but utterly destitute of its power ; these, and 
many others, who carry their heads high, and are never 
so much annoyed as when the virtue of humility is urged 
directly upon them, are scattered everywhere abroad in 
the Christian church. They are troubled with nearly 
the same moral disorder as that which affected the disci- 
ples, when Jesus took a little child, and set him in the 
midst of them, and said, " Except ye be converted and 
become as little children, ye shall in nowise enter into 
the kingdom of God." 

To be meek and lowly is the duty and privilege of the 



222 PRACTICAL HINTS 

Christian. He should " walk humbly with God ; " keep- 
ing in remembrance the words of Jesus, " He that hum- 
bleth himself shall be exalted. He who would be great- 
est among you, let him be your servant." Thus will he 
evince, that he seeks to know and do his Master's will ; 
to bring forth the fruit of the spirit of holiness. 

Meekness is not opposed to firmness or moral cour- 
age. Bishop Hall, in speaking of Moses, very jutly re- 
marks ; " No man could have given greater proofs of 
courage than Moses. He slew the Egyptian, beat the 
Midianite shepherds, confronted Pharaoh in his own court, 
not fearing the wrath of the king ; he durst look God in 
the face amid all the terrors of Mount Sinai, and drew 
near to the thick darkness where God was ; and yet that 
Spirit, which made and knew his heart, saith he was the 
meekest, mildest man upon the earth. Mildness and for- 
titude may well lodge together in the same breast ; which 
corrects the mistake of those who allow none to be val- 
iant but the fierce." Let the spirit of meekness reign 
within us, and we are better qualified than we could be 
without it, to exercise firmness and courage on all occa- 
sions which call for them. Jesus is called the Lion of 
the tribe of Judah, and also the Lamb of God. In the 
light of these emblematic expressions; let us understand 
our subject. 

IX. In concluding his enumeration of the fruits of the 
Spirit, the apostle mentions Temperance. The word 
temperance here signifies continence, self-examination, or 
moderation. It conveys the idea, that the animal or 
sensual propensities are to be kept in subjection to the 
mental and moral powers. This is the true, broad defi- 
nition of Christian temperance, and it should be so inter- 



TO UNIVERSALISTS. 223 

preted and understood. It implies the control of reason 
and judgment over the passions. Temperance in all things 
is the doctrine of the Christian ; and nothing short of the 
practice of this will insure him true discipleship. " The 
works of the flesh," so distinctly spoken of in connexion 
with " the fruit of the Spirit," are to be avoided by Chris- 
tian temperance. The sensualist, the glutton, the ine- 
briate, the sluggard, yea, the whole host of the servants 
of sin are met, confronted, and overcome by the practice 
of this holy virtue. 

Men run riot in their opinions about what they call the 
enjoyment of " the good things of this life." Such lan- 
guage is frequently the accompaniment to sin and moral 
ruin. All the good things God has given us are to be 
rationally enjoyed ; and in such enjoyment we shall find 
blessing and delight. We are to " use the world as not 
abusing it," and not put in practice that old motto sug- 
gested by the adversary, " Let us eat and drink, for to- 
morrow we die." 

But the world does not reason in this way ; the Chris- 
tian church has not so practised. In many things the 
members of the church of Christ have set bad examples 
on the subject of temperance; have themselves gone into 
excess and wantonness, and thus disgraced the cause of 
gospel truth. And even now there are great numbers, 
who know not the meaning of the doctrine of self-denial ; 
we say, who know not its meaning, (if practice can speak,) 
any more than the child void of understanding. Abound- 
ing in the comforts and conveniences of life ; in easy or 
opulent circumstances, as the case may be ; they are led 
to follow the inclination of pride and appetite ; lowering 
their standard of moral purity, debasing their hearts, and 



224 PRACTICAL HINTS 

setting a pernicious and ungodly example to those around 
them, in the more restricted walks of life. Talk to such 
of self-restraint or self-denial, and they will think it well 
enough for a subject of moralizing, but never imagine 
that they themselves need to adopt it. They are always 
safe enough ; but some of their neighbours may need 
watching ! Talk to them of setting an example to others 
of sobriety, economy, or temperance, or abstinence from 
that which evidently brings misery to thousands, and 
which, in itself considered, is not needed for the comfort 
or happiness of man ; and they will either begin to ar- 
gue, that " every creature of God is good," (of course, 
making " creature " of everything they desire,) " and 
worthy to be received with thanksgiving," — or else ex- 
press fear, that too rigid a course of temperance will do 
injury to the service of religion ! Such over-scrupulous 
Christians need to be regenerated ; they are yet to un- 
derstand what the Scriptures mean, when they speak of 
self-denial ; or whether, indeed, there be any such virtue 
among men. 

As there exists a strong sympathy between the body 
and mind, it is necessary that the one should be kept in 
order, that the other may act efficiently. The sensualist, 
glutton, and drunkard have not clear, active minds. 
They differ essentially from the morally temperate. This 
is but the repetition of a physiological truth, which every 
one ought to understand. The old doctrine of fasting, 
when properly understood, has much of philosophy in it ; 
and were it now more generally practised by certain 
classes of men, the world would be better. The same 
remarks will apply in relation to abstinence from intoxi- 
cating drinks. In this day, we need no long argument 



TO TJNIVERSALISTS. 225 

to convince us of the propriety of discarding that enemy, 
which " biteth like a serpent, and stingeth like an adder." 
The words and actions of Christians and philanthropists 
have gone out with so much power, that we are led to 
give praise to God in view of the prospects of temper- 
ance in our world. In this holy cause, let every Chris- 
tian do his whole duty. 

While we have before us the subject of Christian tem- 
perance, a few remarks on a certain crying evil in the 
Christian community, may not go amiss. In alluding to 
it, " great plainness of speech " will be observed. 

I have seen the professor of that religion, which spe- 
cially enjoins upon its votaries the observance of the vir- 
tue of temperance, mingling with his religious speeches 
the fumes of the intoxicating cup. Nor have I found any 
one denomination alone marked with this disorder. I 
have heard the Catholic, who boasted the highest, holiest, 
and purest church on earth, talk of piety and denounce 
heretics, with the sin of drunkenness upon him ; — and 
the Episcopalian, rigid and wise in his own conceit, but 
a fool, because his eyes were red with wine ; — the 
sober-faced Presbyterian, — the zealous Methodist, — 
the liberal Unitarian, — each talking religion, while the 
inner and outer man gave evidence, that " the worm of 
the still " was doing its work of death with them ! Yes, 
— I have attempted to converse with one, who believed 
Universalism, and Unitarianism, and Infidelity all alike, 
and ruinous to the souls of men, — and endless misery 
the most salutary doctrine to preach to the sinner, — 
while his tongue faltered as he talked, — because of 
drunkenness ! I have heard the exhorter in the revival- 
ist meeting tell how good it was to " get religion," and 
19 



226 PRACTICAL HINTS 

" love the Lord," and " feel happy," while I have had 
reason to believe, that his happy feelings were occasioned 
by the inebriating draught. 

But 1 have witnessed that which to me is worse than 
all yet alluded to. I have known the professed believer 
in that doctrine, which declares God the best of all 
beings, and the doctrine of his unbounded grace the best 
of all doctrines, and the religion of his Son, the Saviour 
of all men, the best of all religion, because it teaches us 
to " live soberly, righteously, and godly in this present 
world," and to be " temperate in all things ; " — I have 
seen this very man a drunkard, — a lover of that which 
renders man a brute, — a haunter of places where the 
waters of death were dealt out ; and I have been morti- 
fied, confused, and confounded to hear that man attempt 
to argue with the sober-minded opponent, and tell him 
of the doctrine, that brings " peace and good-will to 
men," and which teaches works of righteousness, and 
acceptance with God of all such as perform them, — 
while he was much the worse for the liquor he had been 
drinking! — And often have I prayed, " Lord, deliver us 
from such stumbling-blocks, and take away this curse of 
intemperance from the midst of us ! " 

And yet more. I have known those, who have seen 
these things, who were free to talk of them, and to mourn 
over them, and whose hearts were too good to look upon 
such evils with allowance, — at the same time uninten- 
tionally giving countenance to these very evils in our 
ranks. How ? — By taking their stand away from that 
cause which, if it shall prevail, will, according to univer- 
sal admission, clear all our churches and societies of this 
strange combination, " rum and religion." I here speak 



TO UNIVERSALISTS. 227 

of those, who, while they desire the prevalence of tem- 
perance among us, either take no part or lot in the great 
temperance reformation now going on in this and other 
lands, — or who, joining in the common opposition, cry 
that it " is a sectarian thing," or the work of zealots, or 
" modern Phariseeism," or " too fast and too far," with 
all the other usual cries and accompaniments ; exert an 
influence, which must, despite of all their good inten- 
tions, go with rather than against the very examples of 
intemperance to which we have referred. 

Why is it, that we cannot awake to this matter, — and 
keep awake ? Who loves intemperance in drinking, that 
scourge to us all, and especially to our churches ? No 
good man, — no Christian. — Then why not work against 
it ? If the cause of temperance be a good one, why not 
say so by zealous actions ; and not sit down in supine- 
ness, and merely give assent to the general opinion, that 
intemperance is a sore evil, and that it is best to be 
" temperate in all things," while the poor drunkard, yea, 
and even the professed Christian inebriate, who talks re- 
ligion and liberality, while his breath is contaminated with 
the pestiferous odor of the intoxicating draught, stands 
just over the way, taking courage from the coldness of 
those who, on one of the most thrilling topics that ever 
could excite the true feeling of the church universal, 
" say and do not ! " 

On the evil of drunkenness, the Scriptures are explicit. 
" Take heed to yourselves, lest at any time your hearts 
be overcharged with surfeiting and drunkenness, and the 
cares of this life. — Be not among wine-bibbers, among 
riotous eaters of flesh ; for the drunkard and the glutton 
shall come to poverty ; and drowsiness shall clothe a man 



228 PRACTICAL HINTS 

with rags. — Who hath woe ? who hath sorrow ? who 
hath contention ? who hath babbling ? who hath wounds 
without cause ? who hath redness of eyes ? They that 
tarry long at the wine ; they that go to seek mixed wine. 
— Woe unto him that giveth his neighbour drink; that 
puttest thy bottle to him, and makest him drunken." 

The virtue of temperance, in short, is that of self- 
government ; and while it leads us to avoid extravagance 
and excess, its influence is favorable to the true pleasure 
and happiness of man. Temperance or moderation 
should be observed in religion, in speech, dress, eating, 
drinking, labor, pleasure, and repose. In all these things, 
temperance is necessary to our comfort and well-being ; 
and, if not heeded, we shall suffer for our neglect. Life 
is too precious to be wantonly abused ; too holy a gift not 
to be improved ; and since a kind Creator has granted 
us such a blessing, and has bestowed on us so many 
means by which it can be rendered profitable and happy, 
we should diligently seek to honor ourselves, and thus 
glorify God in our bodies and spirits which are his. 

Such are the fruits of the Spirit, against which the 
apostle says, " there is no law." All truly enlightened 
minds will agree, that were these fruits everywhere seen, 
there would be none " lawless and disobedient," — for 
the law of God would be universally observed and ful- 
filled. If the truth dwell richly in our hearts by faith, 
we shall bring forth these fruits ; and if we do not pres- 
ent them, we give painful evidence, that although we 
may have the body of faith, the spirit is wanting. Let 
us search our own hearts, and implore God to grant us 
the productive power of the Spirit, that we may bring 
forth its fruit, thirty, sixty, and a hundred fold. 



TO UNIVERSALISTS. 229 

CHAPTER X. 

THE CHRISTIAN'S GAIN. 

Hitherto we have been looking steadily at the prac- 
ical duties of the Christian believer. We have seen 
that these duties are enjoined by the word of God ; and 
that unless we will do them, we cannot be accepted as 
genuine disciples of the Lord Jesus Christ. Will it be 
asked, what advantage the Christian is to secure by all 
this toil and discipline ? Let the mind in which this 
question shall arise, give attention, and receive an answer 
in the truth. The Christian's gain is more than enough 
to compensate him for all the spiritual toils and conflicts 
which he is called to endure. He possesses an advan- 
tage, which is neither known nor felt by the unbeliever. 
It is a real advantage, — not a dreamy, an imaginary 
one. He is not the dupe of imposition ; he has not 
hastily embraced "cunningly devised fables"; he has 
not erected his house on the sand. His foundation is 
the ever-enduring rock of divine truth. 

And the more closely the Christian believer attends 
to his " high calling of God in Christ Jesus," the more 
clearly will he see and understand this advantage ; and 
the more sincerely and devoutly will he thank God, that 
in "the unsearchable riches of Christ," he possesses 
all things; — all things necessary to his spiritual peace 
and happiness in time and in eternity. There is no 
desire of his heart which is not met and satisfied with 
gospel truth. Life, health, strength, riches, honor, friend- 
19* 



230 PRACTICAL HINTS 

ship, joy, light, righteousness, everlasting love, salvation, 
glory, immortality ! all are contained therein. 

This is the Christian's portion, place him where you 
will. The world may frown, the unrighteous oppress, 
the unbelieving scoff, the skeptical bigot smile in his ill- 
nature at the strange credulity of a Christian dreamer. 
So far as earthly prospects are concerned, he may have 
nothing of which to boast, no one with whom to hold 
communion ; yet with him are the riches of gospel truth ; 
and he is satisfied. 

And no satisfaction can be equal to that of the posi- 
tive believer in the doctrine of God our Saviour ; who 
believes it because he possesses it, and possesses it be- 
cause he believes it. With him the discords of error 
are heard in strange contrast with that perpetual harmony 
breathed into his soul from the united voices of nature and 
revelation. He lives and moves in a universe of intelli- 
gences, where the Creator God is acknowledged, and 
where the pestilential blasts of unbelief have never come. 
While below, he has his conversation above. The glories 
of earth are mingled with those of heaven to delight his 
spirit; and when his lips can no longer utter praise, his 
heart burns within him, and expressive silence attests his 
inward adoration. The poet has described him. 

" He is the freeman whom the truth makes free, 
And all are slaves beside. There 's not a chain, 
That hellish foes, confederate for his harm, 
Can wind around him but he casts it off 
With as much ease as Samson his green withes. 
He looks abroad into the varied field 
Of nature, and though poor, perhaps, compared 
With those whose mansions glitter in his sight, 
Calls the delightful scenery all his own. 



TO UNIVERS ALISTS. 231 

His are the mountains, and the valleys his, 

And the resplendent rivers. His to enjoy 

With a propriety that none can feel, 

But who, with filial confidence inspired, 

Can lift to Heaven an unpresumptuous eye, 

And smiling say — ' My Father made them all ! ' " 



Let us now enter upon a brief consideration of some 
of the peculiar advantages of the gospel believer; and 
as we proceed, may our undivided attention be given to 
the things of the kingdom, and our ardent prayer ascend 
to Jehovah, that he would cause us to enter therein and 
enjoy its ineffable delights. 

T. The gospel believer is taught of God. When we 
say this, we are not to be understood that he looks only 
into one department of the great school of instruction, 
namely, that of revelation ; that he hears nothing, sees 
nothing, learns nothing, save that which is taught in the 
pages of the Scriptures. No ; his attention is also 
directed to the instructive page of nature's works ; and 
he there reads, ponders, loves, adores. He sees God in 
everything. Creation is alive with his wonders, and 
revelation confirms its instructions. He cannot go where 
he is not surrounded with evidences of the divine great- 
ness. He says with David, " Whither shall I go from 
thy Spirit? or whither shall I flee from thy presence? 
If I ascend up into heaven, thou art there ; if I make 
my bed in hell, behold, thou art there. If I take the 
wings of the morning, and dwell in the uttermost parts 
of the sea ; even there shall thy hand lead me, and thy 
right hand shall hold me." And in that presence he 
realizes " fulness of joy." 

The character and attributes of God as made known 



232 PRACTICAL HINTS 

in the Scriptures and confirmed in nature, and in his 
dealings with man, furnishes the believer with ample 
means for spiritual profit and improvement. 

1. The wisdom of God. Here is a lesson for the 
believing Christian. Divine wisdom is seen in every 
department of creation. It laid out the pathway of 
every planet, every star, every world that exists in the 
regions of space. It measured the sea, " weighed the 
mountains in scales, and the hills in a balance." It 
planned the revolutions of the seasons; gave to every 
beast, bird, fish, and creeping thing, its nature and pro- 
pensities, with the means for their enjoyment and hap- 
piness. In every climate, whether torrid, temperate, or 
frigid, it has manifested itself in an ample providence 
for all. 

In the structure of the mighty systems that run their 
everlasting rounds in the firmament, this wisdom is seen. 
"The heavens declare the glory of God, and the firma- 
ment showeth his handy-work. Day unto day uttereth 
speech ; night unto night showeth knowledge. There 
is no speech nor language ; their voice is not heard. 
Their line is gone out through all the earth, and their 
words to the end of the world." In the infinite variety 
of nature, in the mechanism of animated beings, wisdom 
above the comprehension of man is read by the Chris- 
tian's eye, and adored by his spirit. Wherever he be- 
gins to reason, the result is invariably the same; from the 
planetary system ; to the atom that floats in the sunbeam ; 
from the huge elephant and the monsters that inhabit 
the great deep, to the " crooked serpent," and the mean- 
est reptile that grovels in the dust. 



TO UNIVERSALISTS. 233 

" Part of his name divinely stands 
On all his creatures writ ; 
They show the labor of his hands, 
The impress of his feet." 

He sees that God has made them all happy in their 
spheres, and rules over all in his infinite wisdom. As 
the believer contemplates, therefore, he is led to adopt 
language which the written revelation of his Maker has 
taught him ; language uttered in view of this wisdom, 
by those who sought to know God, and to declare him 
to his children. " In his hand is the soul of every living 
thing, and the breath of all mankind. — In him we live, 
and move, and have our being. — How manifold are thy 
works, O Lord ! in wisdom hast thou made them all ; 
the earth is full of thy riches ; so is the great and wide 
sea, wherein are things creeping innumerable, both small 
and great beasts. — Hearken unto this, O man! stand 
still, and consider the wonderful works of God. Con- 
template the balancings of the clouds, the wondrous 
works of him who is perfect in knowledge. — There is 
none like unto thee, O Lord, neither are there any works 
like unto thy works. — Thou art great, and doest won- 
drous things ; thou art God alone. — Marvellous are thy 
works, and that my soul knoweth right well. — He hath 
made the earth by his power, he hath established the 
world by his wisdom. — O the depth of the riches both 
of the wisdom and knowledge of God ! How unsearch- 
able are his judgments, and his ways past finding out ! 
For of him, and through him, and to him are all things, 
to whom be glory forever." 

The same wisdom seen by the Christian believer in 
the material systems of the universe, leads him to under- 



234 PRACTICAL HINTS 

stand, that the moral wants of men have not been over- 
looked by his Maker. When man was created, infinite 
wisdom designed his ultimate happiness. And that wis- 
dom will, certainly, see that its own designs are fully 
executed. He has made ample provision for the ultimate 
happiness of his creatures, and has deemed it wise and 
prudent to make known the way of salvation. "Where- 
in he hath abounded towards us in all wisdom and pru- 
dence, having made known unto us the mystery of his 
will, according to his good pleasure which he hath pur- 
posed in himself; that in the dispensation of the fulness 
of times, he might gather together in one, all things in 
Christ, both which are in heaven and which are on 
earth; even in him." Such is the instruction of infinite 
wisdom. 

There is a definition of the heavenly wisdom which 
enables the Christian to discriminate between true and 
false doctrine, and to know whenever he deviates from 
the divine rule. The definition is given by James. 
" The wisdom that is from above is first pure, then peace- 
able, gentle, and easy to be entreated, full of mercy and 
good fruits, without partiality, and without hypocrisy." 
In the light of this description, the humble believer re- 
joices to behold the truth, to declare it to others, and to 
live in the practice of its precepts. Surrounded by infi- 
nite wisdom in all the works of creation ; instructed by it in 
the dispensations of temporal and spiritual blessings ; and 
realizing its sacred influence on the heart, he is ready to 
adopt the sentiment of the apostle, both here and here- 
after, now and evermore ; " To God, only wise, be glory." 

2. His Power. This is another divine attribute from 
which the Christian believer draws rich instruction. The 



TO UNIVERS ALISTS . 235 

infinite power of Jehovah ! It called forth the universe 
around him into being. God, " spake, and it was done; 
he commanded, and it stood fast. — By the word of the 
Lord were the heavens made, and all the host of them by 
the spirit of his mouth." What an idea of power is 
conveyed in this language ! And how is this idea 
strengthened, as the mind goes forth into the vast, sub- 
lime, and infinite of creation ! The magnitude, number, 
and variety of objects therein presented, the truth that 
all these were not only planned by unaided wisdom, but 
also that they are sustained and impelled by infinite pow- 
er ; these considerations lead the mind to feel its little- 
ness in view of that energy which, 

" Lives through all life, extends through all extent, 
Spreads undivided, operates unspent ; " 

and to realize the justness of those pious ejaculations of 
the sacred writers ; " Great and marvellous are thy 
works, Lord God Almighty. — Who is a strong Lord 
like unto thee! Thy right hand is become glorious in 
power ! — Thine, O Lord, is the greatness, and the glory, 
and the majesty ; for all that is in heaven and earth is 
thine. Among the Gods there is none like unto thee, 

Lord, neither are there any works like unto thy works. 
— Hast thou not known, hast thou not heard, that the 
everlasting God, the Lord, the Creator of the ends of the 
earth, fainteth not, neither is weary ? — Lift up your eyes 
on high, and behold who hath created these things, who 
bringeth forth their host by number. — I the Lord, who 
makelh all things, who stretcheth forth the heavens alone, 
and spread abroad the earth by myself; all their host have 

1 commanded. — For the invisible things of him from the 
creation of the world, are clearly seen, being understood by 



236 PRACTICAL HINTS 

the things that are made, even his eternal power and God- 
head. — Fear ye not me, saith the Lord ? Will ye not 
tremble at my presence ? who have placed the sand for 
the bound of the sea, by a perpetual decree that it can- 
not pass it ; and though the waves thereof toss them- 
selves, yet they cannot prevail ; though they roar, yet 
can they not pass over it. — He ruleth by his power 
forever." 

The idea of infinite power is not confined to the ma- 
terial creation. "Physical power may raze mountains, 
build temples, slay thousands, desolate kingdoms, found 
empires ; but it is moral power, only, that can overcome 
mind, and change the deep, firm purpose of the human 
soul." * This is the power contemplated and adored by 
the Christian believer, — a power which works according 
to divine wisdom in the moral world, and will yet bring 
all rational intelligences to the full enjoyment of truth 
and happiness. It is the power which was seen in him, 
w 7 ho came as " the image of the invisible God," to 
" finish sin, make an end of transgression, and bring in 
everlasting righteousness." It is the power that brought 
the revengeful Saul of Tarsus to the ground, and led him 
with converted heart to cry out, " Lord, what wilt thou 
have me to do ? " — that caused Agrippa to say, " Al- 
most thou persuadest me to be a Christian," — and Felix 
to tremble before a poor Christian prisoner. It is the 
power that works in the conversion of men, from dark- 
ness to light, and from the service of sin to the obedience 
of Christ. Such is the moral power of God by the 
working of which he accomplishes his sovereign will. 

* Rev. A. B. Grosh. 



TO UNIVERSALISTS. 237 

When we realize what he has performed by this power, 
among his children, — the hearts he has subdued, the 
hopes he has confirmed, the resolutions he has inspired 
and strengthened, and the salvation he has effected, 
we do not fear to trust in the effectual working of the 
same power in time to come. There is no good too great 
for us to expect of this attribute of the great Jehovah. 
If he has done much, he will do more. If, in this state 
of being, surrounded as we are by the infirmities of the 
flesh, he has given to man present salvation and peace, 
how much more shall that same power accomplish in his 
redemption from this bondage of corruption, and in the 
purification of all. There can be no limits set to such 
infinite energy. Sin and error will flee before it, when 
the truth and goodness of God declare the word. Moral 
power will then work in bringing all to a knowledge of 
the Gospel of Christ, 

And this Gospel of man's salvation is but the manifes- 
tation of God's power. This power was given to Jesus 
Christ, and he will exercise it. " All power," says the 
Saviour, " is given unto me in heaven and in earth." In 
his prayer to the Father he says, " As thou hast given 
him power over all flesh, that he may give eternal life to 
as many as thou hast given him." He is called by the 
apostle, " the Son of God with power, — the head of all 
principality and power." And the Gospel is declared to 
be the " power of God unto salvation to every one that 
believeth, to the Jew first and also to the Gentile. — The 
kingdom of God is not in word, but in power." Cheer- 
ing truth ! The great Father of our spirits will make the 
Gospel successful in the salvation of men, according to 
20 



238 PRACTICAL HINTS 

the working of that power " whereby he is able even to 
subdue all things unto himself." 

Thus the power of God is seen, and devoutly, thank- 
fully acknowledged by the Christian believer. His ideas 
of this power do not end with his view of the outward 
creation. He has evidence of a power within, which 
leads him to deny " ungodliness, and worldly lusts, and to 
live soberly, righteously, and godly in the present world." 
In a world where moral evil abounds, he feels the need of 
this power ; and his prayers, and his praises ascend for its 
aid and its blessedness in time, and for " strong and last- 
ing faith," in its accomplishment of the will of heaven, — ■ 
the eternal happiness of man. 

3. His Goodness. This is another subject of instruc- 
tive delight with the Christian ; the underived, infinite 
goodness of Jehovah. Boundless as the universe, — 
more ample than all the wants of his creatures, — ex- 
haustless, — free ! It is beheld in all departments of the 
great kingdom where infinite wisdom and power are seen. 
It moved the Almighty to give " life, and breath, and all 
things," which his creatures enjoy, and to make himself 
known to his rational offspring. It sustains all worlds and 
beings, and will abide all change, decay, or death. The 
goodness of God ! It is a theme on which the believer 
loves to dwell ; and on which he joins with the adoring 
thoughts so fully and piously expressed in the sacred 
word. " The Lord passed by and proclaimed, The Lord, 
the Lord God, merciful and gracious, long-suffering, and 
abundant in goodness and truth, keeping mercy for thou- 
sands, forgiving iniquity, transgression, and sin. — Thou, 
O Lord, art good, and ready to forgive ; and plenteous in 
mercy unto all them that call upon thee. — The Lord is 



TO UNIVERSALISTS. 239 

good to all, and his tender mercies are over all his works. 
— The goodness of God endureth continually. — How 
excellent is thy loving kindness, O God ! therefore the 
children of men put their trust under the shadow of thy 
wings. They shall be abundantly satisfied with the fat- 
ness of thy house ; and thou shalt make them to drink of 
the river of thy pleasures ; for with thee is the fountain 
of life : in thy light shall we see light." 

In every comfort and enjoyment of life the believer real- 
izes the goodness of his Creator. In the great or minute 
events which take place with him, and which go to make 
up his portion below, he feels that goodness sustains and 
blesses him ; and he gives praise to the author of them 
all. When others forget the benefits of the Lord, and 
become indifferent and ungrateful through prosperity, it is 
his pleasure to recount the wonderful ways of Jehovah 
towards him, and to keep alive the remembrance of his 
goodness. 

But there is a view of the goodness of God which can 
be truly enjoyed only by the believer in gospel truth. 
Others may believe that the " Lord is good," and declare 
this belief to mankind. But he who looks through the 
gospel glass can alone distinguish, that "God is love." 
When this is seen, the Christian vision is clear, and the 
truth of heaven appears in its beauty. Then comes the 
knowledge of God's goodness in his boundless grace, 
that "sent the Son to be the Saviour of the world." 
Then is seen that holy doctrine which the apostle advan- 
ces in this testimony. " Greater love hath no man than 
this, that a man lay down his life for his friends. For 
scarcely for a righteous man will one die, yet, perad ven- 
ture, for a good man some would even dare to die. But 



240 PRACTICAL HINTS 

God commended his love towards us in that while we 
were yet sinners, Christ died for us, — We love him be- 
cause he first loved us." * 

These instructions of the Scriptures agree with what 
is seen in nature and realized in the dealings of God with 
his children in their temporal affairs, and confirm the great 
truth of divine love in the heart of the Christian believer, 
— ^causing him to meditate with pleasure on his own exis- 
tence, and on the purposes and promises of the Creator 
in relation to the destiny of all his rational offspring. 
Thus is he enabled to ask, and thus to answer questions, 
which relate to the love of God in the salvation of 
man. 

* Dr. Clarke's notice of Ephesians iii. 20, in his Commentary, is in 
agreement with the true doctrine of divine love as displayed in the 
Gospel. u We can ask every good of which we have heard ; every 
good which God has promised in his word ; and we can think or ima- 
gine blessings beyond all that we have ever seen or read ; yea, we 
can imagine good things to which it is impossible for us to give a 
name; we can go beyond the limits of all human descriptions; we 
can imagine more than God has specified in his word ; and can feel 
no bounds to our imagination of good, but impossibility and eternity. 
And, after all, God is able to do more for us than we can ask or think, 
and his ability here is so necessarily connected with his willingness* 
that the one indisputably implies the other ; for of what consequence 
would it be to tell the church of God, that he had power to do so and 
so, if there were not implied an assurance, that he will do what his 
power can, and what the soul of man needs." 

This language well accords with the sentiment so beautifully ex- 
pressed by the good Mr. Newton. 

" One there is above all others, 

Well deserves the name of friend ; 
His is love beyond a brother's ; 

Boundless, free, and has no end ! 
They who once his kindness prove, — 
Find it everlasting love." 



TO UNIVERSALISTS. 241 

" Will God, indeed, make all his creatures happy ? 
Will he surely induce repentance and reformation in all ; 
all the poor, blinded, ignorant sinners who have been 
strangers to virtue and truth ? will he wash them from 
their iniquities, and cleanse them from all contaminations, 
and fill them with purity, and crown them with ever- 
lasting joys ? Holy Father I why should men doubt 
■these fruits of thy boundless love ? Ah ! little can they 
who question these results know of the promptings of 
infinite goodness and mercy I Will the benign Father of 
spirits save the fallen race of man ? How strange that 
question ! Is a mountain higher than a mole-hill ? Will 
a globe weigh down a grain of sand ? If so, then will 
infinite love, in its own good time, overcome and annihi- 
late finite evil with everlasting righteousness and happi- 
ness. Parent, what is it that interests you so deeply in 
the welfare of your offspring ? What is it that urges you 
to exert every power and ability to enhance their happi- 
ness ? Is it not the deep love you bear towards them ? 
and does your love exceed that of your God for his off- 
spring ? and will he do any less for his children than you 
for yours? Christian, why do you take so deep an in- 
terest in the condition of your fellow-beings ? why do you 
desire and pray for the salvation of sinners, yea, of all 
sinners? I anticipate your reply, — these wishes and 
prayers are caused by the love which glows in your bo- 
som for them. Now if a drop will float a mote, will not 
an ocean bear it up ? If the one small drop of Heaven's 
love which dwells in your heart, bubbles up with an irre- 
pressible desire for the salvation of all men, think you, 
will not the shoreless, illimitable ocean of God's love pro- 
20* 



242 PRACTICAL HINTS 

duce the same desire in him ? And cannot the Omnipo- 
tent Jehovah gratify his own holy wishes ? 

" Yes ; if boundless and impartial love can prompt, if 
infinite wisdom can devise, if omnipotent power can exe- 
cute, then will salvation extend as far as sin and death 
have prevailed ; then will love do its complete, its entire 
work, and gratify its every wish ; then will the unbroken 
circle of humanity be washed from all sinfulness and 
earthly imperfections, and be permitted to enter heaven, 
the home prepared for all, and join with angels, archan- 
gels, and innumerable multitudes of happy spirits, in 
chanting the praises of Him who sitteth upon the throne 
and the Lamb, forever ! " * 

4. His Justice. The justice of God is a subject 
fraught with instruction to the believer in the Gospel of 
Christ. His hope, his trust, his confidence is in eternal 
justice. He adopts the cheering sentiment of David, 
" The Lord reigneth, let the earth rejoice ; let the multi- 
tudes of the islands thereof be glad ; clouds and darkness 
are round about him ; justice and judgment are the habi- 
tation of his throne ;" — and that of the poet : 

" Forever firm his justice stands, 
As mountains their foundations keep." 

That justice reigns in every portion of the kingdom of 
Jehovah, throughout all worlds, and with all grades of 
existences. It made man ; it provides for him ; it dwells 
with him in light and peace, or in darkness and disorder ; 
in the elevated enjoyment of truth, or in the degradation 
of error ; in sin or obedience. Justice changes not. It 

* Rev. J. M. Austin. 



TO UNIVERSALISTS. 243 

renders to all according to their works ; tribulation and an- 
guish on every soul that doeth evil ; honor, glory, and ex- 
ceeding joy on those who walk in the way of obedience 
to the perfect law of the Lord. It will follow the sinner 
through all his dark wanderings from the way of life, and 
finally bring him into the willing obedience and glorious 
liberty of the sons of God. It will permit no wrong in 
■the great administration of Jehovah, and will cause all its 
results to reflect honor on his character and name. 

With these enlivening views, happy indeed are his re- 
flections on the character and government of God. He 
can learn to live more to his own happiness than those who 
consider not this attribute of the infinite Ruler. Knowing 
that the laws of heaven are founded in immutable justice 
and truth, and that every infringement of them involves 
the transgressor in trouble and sorrow, — and that the 
reward of acceptance ever attends the performance of 
duty ; he habitually seeks to shun evil, and cleave to that 
which is good. 

Infinite justice ! It is the Christian believer's bliss. 
God can do no wrong. " The Lord is righteous in all his 
ways, and holy in all his works. — Doth God pervert 
judgment, or doth the Almighty pervert justice ? — That 
be far from thee. Shall not the judge of all the earth 
do right ? — Righteous art thou, O Lord, and upright are 
thy judgments. — Great and marvellous are thy works, 
Lord God Almighty ; just and true are thy ways, thou 
king of saints." 

5. His Mercy. It is in the Scriptures rather than in 
nature, that the Christian believer learns of the mercy of 
God. Although he is instructed of nature, that God's 
u tender mercies are over all his works," yet this is more 



244 PRACTICAL HINTS 

clearly taught in the written word. The divine mercy 
meets him as a frail, sinful creature, and bids him take 
courage, and contend earnestly against his own weakness- 
es and evil propensities, and be assured, that the mercy of 
God will not be implored in vain. 

Whatever he may hear from unbelief of trusting too 
implicitly in the mercy of God, it has no influence in 
leading him to regard with indifference this shining attri- 
bute of the great I AM. Scripture testimony bids him 
hold this holy doctrine near his heart. " His mercy en- 
dureth forever. — He retaineth not his anger forever, 
because he delighteth in mercy. — He hath conclud- 
ed all in unbelief, that he might have mercy upon all." 
Nor is this attribute of mercy opposed to that of jus- 
tice. It agrees with that justice which awards to all 
their dues. " Unto thee, O Lord, belongeth mercy, for 
thou renderest to every man according to his works." 
Thus reasons the gospel believer ; and thus are his views 
happily expressed in the words of sacred song : 

" For though his brightness doth create 
All worship from the hosts above ; 

What most his name must elevate 
Is, that he is a God of love. 

And mercy is the central sun 

Of all his glories joined in one." 

The language of Jesus repeats the same lesson to the 
devout believer. It is spoken to the self-righteous Phar- 
isee, " Go and learn what this meaneth, I will have mer- 
cy and not sacrifice." And again, " Be ye therefore mer- 
ciful, even as your Father which is in heaven is merciful. 
— Blessed are the merciful for they shall obtain mercy." 
Great lesson, indeed, for the Christian! He is to imitate 



TO UNIVERSALISTS. 245 

his God in the practical observance of mercy. This will 
lead him to "love mercy," and seek to cherish and ob- 
serve it in all his intercourse with other members of the 
great human family. He will reduce the heavenly doc- 
trine to practice, until 

" He sees in mercy's melting eye 
A brother in a foe j" 

and finds his chief delight in forgiving others their tres- 
passes against him, as he hopes to be forgiven of his all- 
gracious Creator and Friend. 

6. His Truth. This is ever kept in view by the be- 
liever. The truth of God implies the perfect rectitude 
of his purposes, and the absolute certainty of their accom- 
plishment. It also implies his immutability. " His coun- 
sels of old are faithfulness and truth." They are liable 
to no change ; for change would involve the idea of weak- 
ness and imperfection. 

If God's counsels and purposes are sure, then to pre- 
sume, that the will of man can operate successfully 
against them, is absurd. The testimony of the Scriptures 
is clear. " I am God, and there is none like me, declar- 
ing the end from the beginning, and from ancient times 
the things that are not yet done, saying, my counsel shall 
stand, and I will do all my pleasure. — For as the rain 
cometh down, and the snow from heaven, and returneth 
not thither, but watereth the earth, and maketh it bring 
forth and bud, that it may give seed to the sower and 
bread to the eater ; so shall my word be that goeth forth out 
of my mouth ; it shall not return unto me void ; but it 
shall accomplish that which I please, and it shall prosper 
in the thing whereto I sent it." 



246 PRACTICAL HINTS 

These strong declarations give assurance, that what 
Jehovah has promised, he will surely perform. " He is 
in one mind and none can turn him." His promises of 
spiritual blessings to his children, are kept in remem- 
brance; — blessings for all men, in Christ Jesus. His 
word is given ; and who, among the sons of mortality, 
shall dare contradict it? He hath confirmed it by anoath. 
" For men verily swear by the greater : and an oath for 
confirmation is to them an end of all strife. Wherein 
God, willing more abundantly to show unto the heirs of 
promise the immutability of his counsel, confirmed it by 
an oath ; that, by two immutable things in which it was 
impossible for God to lie, we might have a strong conso- 
lation, who have fled for refuge to lay hold upon the 
hope set before us : which hope we have as an anchor of 
the soul, both sure and steadfast, and which entereth into 
that within the veil ; whither the forerunner is for us en- 
tered, even Jesus." 

Here then the Christian beholds the safe side. The 
truth of God is unalterable. The unbelief of man can 
never frustrate it. " For what if some did not believe ? 
Shall their unbelief make the faith of God without ef- 
fect ? God forbid." So reasoned Paul, and so reasons 
every believer in the promises. " Behold the strength of 
Israel will not lie nor repent. — Thy word, O Lord, is 
forever settled in heaven ; thy faithfulness is unto all 
generations. — Thy word is true from the beginning." 
Here is strength, consolation, joy, and peace. This is 
the believer's advantage, — the Christian's gain. With 
such assurances of God's truth, no opposition can daunt 
him, no darkness discourage him, no power of earth take 
away his confidence. With praising spirit he can say : 



TO UNIVERSALISTS. 247 

" God is ray strong salvation, 

What foe have I to fear ? 
In darkness and temptation, 

My light, my help is near : 
Though hosts encamp around me, 

Firm to the fight I stand ; 
What terror can confound me, — 

With God at my right hand ! " 

" Blessed be the God of truth." Praise him ye hosts 
of heaven in everlasting strains, and let earth respond, 
Hallelujah ! Amen ! 

Thus is the Christian believer taught of God, — of his 
attributes, — wisdom, power, goodness, justice, mercy, 
and truth. Of these he learns his duty as an admirer 
of the works and ways of the great Jehovah, and as a 
believer in the apostolic injunction, " Be ye followers of 
God as dear children." 

But this is not all that is implied in the statement, that 
the Christian believer is taught of God. Notwithstand- 
ing his admiration of the works and wonders of the uni- 
verse, which speak of the Maker, plainly telling that 

" The man 
Whom nature's works can charm, with God himself 
Holds converse : " 

notwithstanding his pleasure in listening to the voice of 
revelation in confirmation of the teachings of nature ; he 
does not forget, that the Bible is his guide, — his only 
safe directory in all things pertaining to his moral in- 
struction and happiness. Whatever of wisdom or knowl- 
edge he obtains, it must all be made subservient to that 
Divine wisdom, which speaks to him in the Scriptures. 
These were given for his special benefit. They contain 
a perfect revelation to man, — clearer, and far more com- 
prehensive, than the instruction received from nature. 



248 PRACTICAL HINTS 

The Christian receives the Bible " as it is in truth the 
word of God." He listens as the Almighty speaks to 
him by wise men, prophets, apostles, and especially by 
that " Son of man," who is the " brightness of the Fath- 
er's glory, and the express image of his person." He 
knows of nothing better than this revelation of truth. 
He can find nothing better. He asks of the idolater, of 
the Mahometan, of the Brahmin, of the philosophical 
doubter and the sneering skeptic, if any thing better for 
the reception, the practice, the peace of man, can be 
found. They cannot with propriety give an affirmative 
answer. He knows, that if a spiritual directory of greater 
wisdom and truth could be found, the world would long 
since have seen it. But no such presentation has been 
made ; and until it is made, the believer takes his stand 
on the ground of scriptural truth, and bids defiance to all 
the powers of darkness in array against him. He knows, 
that " the testimony of the Lord is sure, making wise 
the simple : the statutes of the Lord are right, rejoicing 
the heart : the commandment of the Lord is pure, en- 
lightening the eyes." 

And what is given him in God's written word? "Ex- 
ceeding great and precious promises." Exceeding all 
that had ever before been made to mankind ; — not like 
those made only to the Jews, pertaining only to this life, 
and conditional. The difference is thus plainly stated in 
the Epistle to the Hebrews. " Behold the days come^ 
saith the Lord, when I will make a new covenant w T ith 
the house of Israel, and with the house of Judah : Not 
according to the covenant that I made with their fathers 
in the day when I took them by the hand to lead them 
out of the land of Egypt ; because they continued not in 



TO UNIVERSALISTS. 249 

my covenant, and I regarded them not, saith the Lord. 
For this is the covenant that I will make with the house 
of Israel after those days, saith the Lord ; I will put my 
laws into their mind, and write them in their hearts : and 
I will be to them a God and they shall be to me a peo- 
ple : And they shall not teach every man his neighbour 
and every man his brother, saying know the Lord : for 
all shall know me from the least to the greatest. For I 
will be merciful to their unrighteousness, and their sins 
and their iniquities will I remember no more." The 
promises embraced in this covenant are great, because 
they have in view the greatest good of the greatest num- 
ber. They are precious, because they meet and satisfy 
the spiritual wants and desires of all, in a manner such as 
had never been attempted by the united wisdom of this 
world. 

The more attentively the Scriptures are investigated, 
the more clearly does the devout Christian behold in 
them the hand of God, and the more reverently does he 
bow down and adore. Rejecting the authority of man 
over his conscience, he goes to the King of kings and 
Lord of lords, and receives such directions as infinite 
wisdom may give. Hungering for the bread of life, he 
goes to that house where there is " bread enough and to 
spare." Thirsting for the waters of salvation, he repairs 
to the fountain, and drinks to thirst no more. Favored 
one ! How secure are his feet on the high ground of 
Christian faith ! and how fervently he prays for the true 
light to shine on those, who, in their ignorance and sen- 
suality, are led to ask if any good can come of practical 
Christianity, and who are virtually living without God 
and without hope in the world. While he enjoys the 
21 



250 PRACTICAL HINTS 

smiles of a benignant Creator, he seeks to know more 
and more of his perfect character and righteous ways ; 
and daily aspires to a higher station in Christian knowl- 
edge, and to a more sure obedience to that wisdom which 
is from above. His full heart prays : — Let me be en- 
lightened and directed, O God, by thee. Keep me in 
the way of thy wisdom, and let not temptation lead me 
astray. May thy works impress upon my soul a rever- 
ence for thy greatness, and thy word inspire me to fulfil 
thy commandments. Let me live in constant commu- 
nion with thee, through the medium of thy word, ever 
ready to say, in spirit and in truth, " Speak, Lord, for thy 
servant heareth." 

II. The gospel believer rejoices in the government of 
God. In the world of nature and of grace he learns the 
sovereignty of Jehovah. And although he cannot, by 
searching, find out the Almighty unto perfection, he does 
not repine nor sink down into unbelief. Even in darkness 
his faith burns brightly, and his confidence in God is un- 
shaken. He perceives, that there are, in the universe, 
many things altogether beyond the comprehension of man. 
Questions involving the works and ways of God, are pre- 
sented to his mind, which he is unable to answer. Yet 
he will not stand still in doubt and indifference. He learns 
much from what is clearly made known, and leaves the 
secret things with that Being, who may in due time reveal 
them according to his holy will and pleasure. 

The Christian believer is called to endure the trials, 
adversities, and storms of life. Yet he suffers not these 
to depress him. The ever-enduring word sustains him. 
This word declares, that although God cause grief, " yet 
will he have compassion according to the multitude of his 



TO UNIVERSALISTS . 251 

tender mercies." Even the deep griefs and afflictions of 
life may be turned to his profit and improvement, as he 
is led to understand them aright. As clouds and storms 
serve to render sunshine more glorious, and teach the 
mind more of nature than could possibly be known 
without them, so do the adversities and afflictions of life 
learn the Christian more to appreciate the goodness and 
love of our heavenly Father. He is content, yea, even 
happy, that the present state is one of trial and discipline to 
his spirit ; that he is called to taste of the bitter cup, that 
thereby he may be brought to a more complete enjoy- 
ment of the sweets of life. His trials cause humility and 
reverence of soul, and lead him into the paths of improve- 
ment and peace. 

He learns, that other believers before him have set true 
examples under the trials and adversities of life. The 
apostles declare to him how they enjoyed the comforts and 
consolations of divine truth, even when borne down with a 
weight of earthly adversity, that would have caused faint- 
er hearts to " melt away, and droop, and die." " But 
in all things approving ourselves as the ministers of God, 
in much patience, in afflictions, in necessities, in distress- 
es, in stripes, in imprisonments, in tumults, in labors, in 
watchings, in fastings ; by pureness, by knowledge, by 
long-suffering, by kindness, by the Holy Ghost, by love 
unfeigned, by the word of truth, by the power of God, 
by the armour of righteousness on the right hand and on 
the left, by honor and dishonor, by evil report and good 
report ; as deceivers, and yet true ; as unknown, and yet 
well known ; as dying, and, behold, we live ; as chasten- 
ed, and not killed ; as sorrowful, yet always rejoicing ; as 
poor, yet making many rich ; as having nothing, and yet 



252 PRACTICAL HINTS 

possessing all things." From this testimony he draws 
practical instruction, and learns to trace the finger of God 
in the afflictions as well as the blessings of life. 

And it is by the light of the divine word, that the great 
question involving the existence and use of evil in the 
universe is answered to the mind of the Christian believ- 
er. If he looks at the subject in detached parts, he is 
unable to reconcile the idea of infinite goodness with that 
of suffering or evil. Yet he knows, that it is impossible 
for him to see the end from the beginning. And thus he 
reasons : May it not be, after all, that what we call disor- 
der and evil, are not so in reality, when all parts of God's 
dispensations are seen together. Our capacities are lim- 
ited. Could we comprehend the whole plan of the 
universe, we should know more. May not this apparent 
evil be necessary in the great plan, and designed for wise 
and good ends ? Can we pronounce any thing to be for 
final evil, until the end thereof has arrived, and the whole 
scheme of creation is revealed to us ? " Does not every 
architect complain of the injustice of criticizing a building 
before it is half finished ? — Yet who can tell what vol- 
ume of creation we are in at present, or what point the 
structure of our moral fabric has attained ? — Whilst we 
are all in a vessel that is sailing under sealed orders, we 
shall do well to confide implicitly in our government and 
Captain." * 

It is, then, the privilege of the gospel believer to un- 
derstand, that evil itself is permitted to exist, that some 
wise and great end, in the administration of God, may be 
accomplished. Where others doubt, and talk of rejecting 

* Edinburgh Review, Vol. L. p. 309. 



TO UNIVERSALISTS. 253 

the Scriptures, and wander into the mazes of infidelity, he 
stands secure on the word of that Being, who can do no 
wrong, and whose nature is illimitable love. I can give 
no clearer illustration of the views of the Divine govern- 
ment taken by the true Christian believer, than that con- 
veyed in the followin gextract of a letter, from one minis- 
ter of the Gospel to another, on the science of harmony. 
. " Did you ever study harmony ? You have, I know, 
studied harmony in the moral sense of the word ; but I 
mean, as a musical science. One of the greatest secrets 
of harmony is to make use of discords so that they shall 
terminate agreeably in the final resolutions of them. He 
who knows not the purpose for which they are used, and 
cannot see their beautiful termination, rendering the har- 
mony more diversified, and the common chord more beau- 
tiful, — never can know why discords are introduced, and 
never can enjoy them. 

" Believers in the Gospel understand the science of 
God's moral harmony. They perceive discords in the 
moral world. But these discords are not used without 
rule. They are not mistakes of the great Composer. 
They are designed, and are all in accordance with the in- 
finite law of wisdom. How beautiful in their resolution ! 
When, in the progression of the great Oratorio, we shall 
slide off these, into the sweetest, purest sounds, and see 
the reason why every discord has been used, shall we not 
like the harmony the better for it ? Shall we not sing the 
c Song of Moses and the Lamb,' with a higher zest ? 
Pope had this idea in mind, when he said, 

1 Better for us, perhaps, it might appear, 
Were there all concord, and all virtue here ; 

21* 



254 PRACTICAL HINTS 

That never air, or ocean felt the wind ; 
That never passion discomposed the mind. 
But all subsists by elemental strife, 
And passions are the elements of life. 
The general order since the world began, 
Is kept in nature, and is kept in man.' 

" Again he says, (and I never realized the full force of 
the passage before,) 

' All nature is but art unknown to thee, 
All chance, direction, which thou canst not see ; 
All discord, harmony not understood, 
All partial evil, universal good ; 
And, spite of pride, in erring reason's spite, 
One truth is clear, whatever is, is right.' 

It is so ! it is so ! Praise the Lord, O my soul ; magnify 
his name. Glorify him forevermore." 

What can be more cheering than such a view of the 
government of Jehovah ? and who but the Christian can 
enjoy it ? Who but he can know the length, and breadth, 
and depth, and height of the love of God, and be filled 
with the fulness of his transforming truth ? Who but he 
can say, " My meditation of him shall be sweet ; I will be 
glad in the Lord." I have peace within which the world 
cannot give or take away. I have the greatest induce- 
ment to pure devotion, that can be held out to the human 
mind. I can look on the present with resignation and 
joy, and into the future with firm confidence and lively 
hope. Although I perceive, that man is born to trouble 
on the earth ; that he is stained with impurity and imper- 
fection ; that he is subject to vanity, led captive at will by 
lust and pride, deceived and carried into temptation and 
crime, and liable to pain, disease, and death ; yet at the 
same time, I can see an almighty power in operation which 



TO UNIVERSALISTS. 255 

will finally banish all evil from the universe, and sanctify 
and redeem the great family of man. And in view of all 
this I can worship with delight ; I can pray in faith, noth- 
ing doubting ; and although in the valley of despondency 
and death, I can still ascribe all greatness and praise to 
Him, who " doth not afflict willingly nor grieve the chil- 
dren of men." 

Thus he can with propriety adopt the expressive lan- 
guage of the Scriptures. " O Lord our God ! how ex- 
cellent is thy name in all the earth ! who hast set thy 
glory above the heavens. — Thine is the kingdom, O 
Lord ! Thou art exalted above all, thou reignest over all, 
and in thine hand is power and might. Thou, even thou, 
art Lord alone ; thou hast made heaven, the heaven of 
heavens, with all their host ; the earth, and all things that 
are therein ; the sea, and all that is therein ; and thou 
preservest them all, and the host of heaven worshippeth 
thee. — I have made the earth, and created man upon 
it ; T, even my hands, have stretched out the heavens, 
and all their host have I commanded. His kingdom is 
an everlasting kingdom ; honor and majesty are before 
him ; all the inhabitants of the earth are reputed as noth- 
ing in his sight, and he doeth according to his will in the 
army of heaven, and among the inhabitants of the earth. 
— Great things doth He, which we cannot comprehend ; 
yea, the Lord sitteth king forever. — Ascribe ye great- 
ness to our God. — Praise ye the Lord in the heavens ; 
praise him in the heights ; praise him all his angels ; 
praise ye him all his hosts. Praise him sun and moon ; 
praise him all ye stars of light ; praise him ye heaven of 
heavens. Praise him ye kings of the earth, and all people, 
princes, and judges of the earth ; both young men and 



256 PRACTICAL HINTS 

maidens ; old men and children ; let them praise the 
name of the Lord ; for his name alone is excellent, his 
glory is above the earth and heaven. — Let every thing 
that hath breath praise the Lord. Praise ye the Lord." 

" Jehovah reigns ! let every nation hear, 
And at his footstool bow with holy fear ; 
Let heaven's high arches echo with his name, < 

And all the peopled earth his praise proclaim. 
Wide and more wide the homage still extending, — 
Through boundless space and ages never ending ! " 

These are the outpourings of the believer's soul in view 
of the reign of God, — his expressions, — his exclama- 
tions of adoration and love. In the secret retirement of 
the spirit, the believer is cheered with these salutary 
views of the divine government. He says with David, 
" O how I love thy law ! it is my meditation all the day. 
— When I remember thee upon my bed, and meditate on 
thee in the night watches ; in the shadow of thy wings 
will I rejoice." 

But in all the contemplations of the great Creator and 
Ruler of the universe which the Christian believer is per- 
mitted to enjoy, — in all his views of the infinitely glo- 
rious attributes, wonders, and ways of the Sovereign of 
sovereigns, — there is one truth preeminent, the chief 
enjoyment and delight of his heart. It is this, that God 
is his Father. No name conveys such thoughts to him 
concerning the Most High, as this endearing appellation, 
" Our Father." He finds this truth of the divine pater- 
nity revealed to him in the Scriptures. " Have we not 
all one father ? hath not one God created us ? — Behold 
all souls are mine ; as the soul of the father, so also the 
soul of the son is mine." He listens to the voice of 



TO UNIVERSALISTS 



257 



Jesus, as he instructs his disciples to pray, " Our Father 
who art in heaven." He hears the same gracious instruc- 
ts* saying, "Behold the fowls of the air; for they sow 
not, neither do they reap, nor gather into barns ; yet your 
heavenly Father feedeth them. Are ye not much better 
than they ? Which of you, by taking thought, can add 
one cubit unto his stature ? And why take ye thought 
for raiment ? Consider the lilies of the field, how they 
grow ; they toil not, neither do they spin : and yet I say 
unto you, that even Solomon, in all his glory, was not ar- 
rayed like one of these. Wherefore, if God so clothe 
the grass of the field, which to-day is, and to-morrow is 
cast into the oven, shall he not much more clothe you, O 
ye of little faith ? Therefore take no thought, saying, 
what shall we eat ? or, what shall we drink ? or where- 
withal shall we be clothed ? (For after all these things do 
the Gentiles seek ;) for your heavenly Father knoweth, 
that ye have need of all these things." 

This is plain instruction. It presents to the mind the 
paternal character of God ; assuring the humble believer, 
that as God is his father now, so will he be forever ; for 
that he is without change ; — that all his dispensations 
towards us are designed for our benefit and ultimate hap- 
piness ; — that if he presents us the common bounties of 
his hand, and fills us with plenty and gladness ; or visits 
us with pains, sicknesses, disappointments, adversities, 
and sorrows, which are the common lot of mankind ; it is 
because he is a Father, whose love for his children knows 
no end. 

Nothing can have a stronger influence on the whole 
life of the believer, than this soul-inspiring truth. God is 
his Father ! How much is implied in the statement ! 



258 



PRACTICAL HINTS 



Weak, frail, dying though he be, yet the Creator of 
the ends of the earth, who rules the universe by 
the word of his power, is his parent ; and will provide 
for him so long as he is a dependent child, in time and 
in eternity. Has he not, then, every inducement to live in 
obedience to his divine commands ; knowing, that in the 
way of heavenly wisdom " there is life, and that in the 
pathway thereof there is no death " ? Will he not con- 
fide in his Maker and Friend, as loving, dutiful children 
confide in their earthly parents, feeling, that all his inter- 
ests are considered and guarded by One who seeth the 
end from the beginning, and who worketh all things after 
the counsel of his own will, for the eventual happiness 
and peace of his offspring. 

No one but the Christian can call God his Father. 
Others may speak of the Creator, Ruler, Preserver, 
Friend ; but these names convey not to the mind that 
truth, so brightly shining in the gospel of grace, that God 
is a Father in creation, preservation, and redemption. 

" O thought ineffable ! O vision blest ! 

Though worthless our conceptions all of Thee, 
Yet shall thy shadowed image fill our breast, 

And waft its homage to thy Deity. 
God, — thus above my lowly thoughts can soar ; 

Thus seek thy presence ; Being wise and good ; 
'Midst thy vast works admire, obey, adore ; 

And when the tongue is eloquent no more, 
The soul shall speak in tears of gratitude ! " 

III. The gospel believer has faith in Jesus Christ as 
the Saviour of the world. Here again he is instructed 
of the Scriptures, sepecially of the New Testament. He 
adopts in full, the sentiment of the apostle, thus clearly 
expressed ; " For therefore we both labor and suffer re- 



TO UNIVERSALISTS. 259 

proach, because we trust in the living God who is the 
Saviour of all men, specially of those that believe." Oth- 
er testimony confirms this doctrine. "I exhort, there- 
fore, that, first of all, supplications, prayers, intercessions, 
and giving of thanks, be made for all men, — for this is 
good and acceptable in the sight of God our Saviour ; 
who will have all men to be saved, and to come unto the 
knowledge of the truth. For there is one God, and one 
mediator between God and men, the man Christ Jesus ; 
who gave himself a ransom for all, to be testified in due 
time." To this language he responds a willing Amen, — 
to the truth therein he yields the full, free assent of his 
heart. He is aware that the profession of the doctrine 
thus plainly stated in the apostolic testimony, brings on 
him a name which distinguishes him from other Christians, 
— that of Universalist. In this name he takes pleas- 
ure, — not because he would reverence mere names in 
any instance ; for he prays for the day to appear when 
denominational names shall cease to be heard ; but be- 
cause it conveys to him a sentiment replete with felicity. 
He is instructed in this sentiment elsewhere in the great 
spiritual Directory of man. He reads it in the promise 
made of old, by the mouth of Jehovah, to his servant 
Abraham, saying, " In blessing I will bless thee, and in 
multiplying I will multiply thee ; and in thy seed shall all 
the nations of the earth be blessed." He reads it in the 
language of the promised seed himself, Jesus of Naza- 
reth. " The Father loveth the Son, and hath given all 
things into his hands. — All that the Father giveth me 
shall come to me, and him that cometh to me, I will in 
nowise cast out. — And 1, if I be lifted up from the 
earth, will draw all men unto me." 



260 PRACTICAL HINTS 

And how is Christ regarded in this work of salvation ? 
As a mere man ? As one equal in wisdom to the heathen 
philosophers ? as a teacher of morality, only ? as one who 
may fail in his mission as Saviour of universal man ; or 
who has not made it clearly known how far his salvation 
extends ; in consequence of which, his followers must be 
exceedingly cautious how they speak of the extent of his 
efficient, renovating grace ? No ; but as " the anointed of 
God ; the brightness of his Father's glory, and the ex- 
press image of his person ; the Captain of our salvation ; 
the author and finisher of our faith ; the Alpha and the 
Omega ; the only begotten of the Father, full of grace 
and truth; the Resurrection and the Life." The believ- 
er delights to view him in his holy offices, in his works of 
mercy and love ; and to find by living faith, that he is 
made unto us wisdom, righteousness, sanctification, and 
redemption. 

And how does the believer regard other members of 
the Christian family, who have not yet seen with him the 
grace of God at work in the redemption of every mem- 
ber of the human family ? Does he conclude, that be- 
cause their faith is limited, therefore they cannot be Chris- 
tians ? No ; his soul has been taught, that Christianity 
is the same in its spirit everywhere, in every mind ; and 
that though faith may not be understood in its full extent, 
yet that love may do its perfect work, and cause the 
fruits of the Gospel to abound in the whole life. Hence, 
the believer in the great salvation, has charity for all who 
love our Lord Jesus Christ in sincerity, whatever may be 
their denominational names. He can safely say, what has 
been so well said by one of the true faith ; " I have great 
consolation in believing, that my Redeemer has many 



TO UNIVERSALISTS. 261 

faithful servants and loving disciples in the world, who do 
not believe in the extensiveness of salvation as I do, and 
often take great satisfaction in feasts of charity with such 
brethren. St. Peter was undoubtedly a lover of Christ 
and his Gospel, before he was taught by the sea of Joppa 
to call no man common or unclean. The rest of the dis- 
ciples, who were dissatisfied with his preaching the Gospel 
to the uncircumcised, were doubtless possessed of the 
spirit of Christ, which caused them to glorify God when 
they had more extensive views of the Gospel through 
Peter's communications." * 

He knows, that his Father's love is not confined to 
sects or parties; that the Master of Christians regards not 
sectarian terms ; that love is the fulfilling of the gospel 
law ; that nothing else will supply its place ; and that this 
is sometimes found among all the differing sects in the 
great kingdom of our Lord. If others are exclusive and 
narrow-minded, he is not ; if their vision cannot extend 
far enough to fellowship all his views, he will not, on this 
account, think lightly of them, but join them in every 
consistent endeavour to honor the Christian character and 
name. Such is the liberality of the gospel believer. 

We have thus considered the believer's faith in Jesus 
Christ, as the Saviour of the world. He holds fast the 
profession of his faith without wavering. He sees its 
importance to man. With the comprehensive view of 
another he can truly agree. " This is the salvation, 
and such the Saviour, adapted to our necessities. Our 
whole nature wants the Gospel of Christ, the Saviour of 
the world. Goodness wants it, penitence wants it, grief 

* Rev. H. Ballou. 

22 



262 PRACTICAL HINTS 

wants it, prosperity wants it. We want it in solitude, we 
want it in society, we want it in our weakness, we want it 
in our energy. Life wants it, death wants it, bereave- 
ment wants it. They all exclaim, " Come, Lord Jesus ;" 
and he replies, " Behold, I come quickly." All hearts 
have their burdens, all spirits sometimes faint ; and sweet 
to all is the voice which says, " Come unto me ,all ye 
that labor and are heavy laden, and I will give you rest."* 

The Christian believer not only embraces the holy doc- 
trine of the future exaltation and happiness of man; but 
he also enjoys the present salvation. He understands 
that " God is the Saviour of all men, specially of those 
that believe." The special salvation is to him an inesti- 
mable blessing. While thousands overlook or forget it in 
their anxiety to secure a future salvation, he has the joy 
of receiving and knowing Christ as a present efficient Re- 
deemer and Lord. He understands the true meaning of 
the apostolic testimony. " Who hath saved us, and called 
us with a holy calling, not according to our works, but 
according to his own purpose and grace, which was given 
us in Christ Jesus before the world began." 

With this advantage the believer lives indeed. The 
Gospel is to him the "bread of God, that cometh down 
from heaven, and giveth life to the world." It is his 
spiritual food. It can never be exhausted. He may eat 
to present satisfaction ; still there is more ; — others may 
come and eat with him ; there is more than enough for 
all their wants. Multitudes may join their company ; still 
the store-house fails not ; the bread of the Gospel les- 
sens not ; the voice from heaven is still heard, — " Come 

* Rev. W. J. Fox. 



TO UNIVERSALISTS. 263 

without money and without price ; — why do ye spend 
money for that which is not bread, and your labor for 
that which satisfies not ? Hearken diligently unto me, 
and eat ye that which is good, and let your soul delight 
itself in fatness." 

The institutions of Christianity are dear to the be- 
liever ; because with these he associates the name, the 
character, and doctrine of his Master. He is not so far 
spoiled by " philosophy and vain deceit, after the rudi- 
ments of this world, and not after Christ," as to overlook 
or lightly esteem the messenger in admiration of the mes- 
sage. " Christ and his cross," both are dear to him. 

Why does he love the Sabbath, and hail with joy every 
return of this sacred day ? Because it is to him a hal- 
lowed season. It brings with it the remembrance of him 
who died and rose again for our justification ; and invites 
to worship, meditation, and rest. He regards not the ap- 
proach of this " holy time " with weakness or supersti- 
tion, but with rational thanksgiving and devout rapture. 
He knows, that to his soul, the Sabbaths are 

" Days fixed by God for intercourse with dust, 
To raise our thoughts and purify our powers; 
Periods appointed to renew our trust, 

A gleam of glory after six days showers ! 

" Foretastes of heaven on earth, — pledges of joy, 
Surpassing fancy's flights and fiction's story, — 
The preludes of a feast that cannot cloy, — 
And the bright out-courts of immortal glory ! " 

He meditates in his own heart on the wonders of creation 
and redemption ; and, if deprived of the pleasure of going 
to the house of God in company with other worshippers, 
finds his closet or private altar-place the house of God 



264 PRACTICAL HINTS 

and the gate of heaven ; — or, if called to the public 
sanctuary for praise and prayer, he goes with the feelings 
of David, when he said, " One thing have I desired of 
the Lord, that will I seek after ; that I may dwell in the 
house of the Lord all the days of my life, to behold the 
beauty of the Lord, and to inquire in his temple." 

And when he comes to the table of the Lord, it is«, that 
he may think more deeply on Christ and his gracious mis- 
sion to the world ; that gospel love may be more and 
more diffused into his heart, and carried out in his life. 
The repast is not a cold, unmeaning form, but an occa- 
sion of sweet gratification, delight, and improvement. His 
spirit will say, 

" Bread of heaven i — on thee I feed, 
For thy flesh is meat indeed : 
Ever may my soul be fed 
With this true and living bread ; 
Day by day with strength supplied, 
Through the life of him who died. 

" Vine of heaven ! — thy blood supplies 
This blest cup of sacrifice. 
'T is thy wounds my healing give : 
To thy cross I look and live. 
Thou, my life ! Oh, let me be 
Rooted, grafted, built on thee ! " 

It is thus with all other Christian institutions to which 
the believer attends. He takes pleasure in them from 
their associations. They bring Christ near to him ; and 
cause him to realize the amazing superiority of Christian- 
ity over all other systems of religion ever given to man. 
He wishes, that he may live in the light and enjoyment 
of these institutions all the days of his appointed time, 
and that generations of the unknown future may honor 



TO UNIVERSALISTS. 265 

them, as they are brought to acknowledge and rejoice in 
Christ as the Saviour of the world. 

IV. The gospel believer seelcs to be spiritually minded. 
He has become the subject of a kingdom, which " is not 
meat and drink, but righteousness, peace, and joy in the 
Holy Ghost." If he has hitherto walked after the flesh, 
he now seeks to walk after the Spirit, — to set his affec- 
tions on things above. He wishes to know himself as 
one of that number, who have been " born again, not of 
corruptible seed, but of incorruptible, by the w r ord of 
God, which liveth and abideth forever." Thus he de- 
sires, while on earth, to have his communion and fellow- 
ship with God the Father, and with his Son Jesus Christ ; 
by meditation, prayer, praise, " holy conversation, and 
godliness." 

His earnest spirit anxiously inquires, why is it, that I 
must be continually grovelling in dust ? Must I, all my 
lifetime, be subjected to the bondage of the flesh ? Have I 
not received a witness within, that I am an heir of a holier 
life, — that here I have no continuing city ? And may I 
not enjoy a daily foretaste of the pleasures of the spiritual 
kingdom above ? Surely, — as the rivers run into the 
sea, so may the affections of my soul seek Thee, my 
Creator, Friend, and Saviour ! 

As the obedient child, who seeks to do the will of an 
earthly parent, is ever ready to hear the voice and run in 
the way of paternal command, so the Christian believer 
desires to obey and glorify his Father in heaven, by a life 
of continual, active obedience. He not only seeks to 
worship and serve him in the public sanctuary, and on 
days, times, and seasons set apart for devotion with the 
multitude ; but in the retired walks of life, in the inter- 
22* 



266 PRACTICAL HINTS 

mediate seasons ; at his home, in his family, in his closet, 
in his heart, he is the praying, praising, living, spiritual 
man. And he receives the Messing pronounced on the 
faithful. " They that wait upon the Lord shall renew 
their strength ; they shall mount up with wings as eagles ; 
they shall run and not be weary, and they shall walk and 
not faint." 

V. The gospel believer seeks to enjoy the present life. 
1. By avoiding sin. He is taught, that " the fear of the 
Lord is to hate evil." He knows, that God cannot be 
injured by the sins of his creatures ; but that they, by 
their iniquities, injure themselves. Divine wisdom hath 
told him, " He that sinneth against me wrongeth his own 
soul." This is enough. God has warned him of the 
consequences of sin. He heeds the admonition, and 
strives to keep himself pure. 2. By doing good. This 
is his delight. To do good is the Christian's practical re- 
ligion. In this he imitates his Master, " who went about 
doing good." His active benevolence is not put in oper- 
ation, that a reward in the future world may be realized ; 
but that others here may be benefited, and that the con- 
sciousness of duty performed, may be his present recom- 
pense. 

Nothwithstanding the hopes of the Gospel extend far 
beyond this fleeting life, yet the believer is taught, that 
while his Father permits him to live on the earth, he is 
not to render life irksome by wishing it away. He loves 
this life, — not supremely, — but as a good gift of God ; 
and is not so ungrateful as to be always overlooking the 
present favor because he has promise of a future inherit- 
ance. He is happy here ; — he seeks to render others 
happy also. While myriads of men, from wrong views, 



TO UNIVERSALISTS. 267 

do not live out half their days, it is the believer's gain to 
enjoy his with untold interest. 

VI. The gospel believer triumphs over death. "But 
now is Christ risen from the dead, and become the first 
fruits of them that slept. For since by man came death, 
by man came also the resurrection from the dead. For 
as in Adam all die, even so in Christ shall all be made 
alive." This is the ground of the believer's hope. 
" Death, the last enemy shall be destroyed. — There 
shall be no more death. — Death is swallowed up in vic- 
tory." So the word of God declares. What more can 
be said ? How explicit, — how expressive! No death, 
neither " temporal, spiritual," nor " eternal." What a 
triumph ! It caused Paul to exclaim, " O death, where 
is thy sting ? O grave, where is thy victory ? " Confi- 
dently can the believer say, " With this hope for my com- 
panion, I can visit the empire of death, the noiseless do- 
minion of the tomb, with emotions, aside from those which 
mere philosophy inspires. I can follow a world of intel- 
ligent beings to their common home, and witness, un- 
moved, their unbroken slumbers in the grave. I can 
repair to the places where moulder the lovely forms of 
dearest relatives and friends, among the congregation of 
the dead ; and though unapprehensive, that those elegant 
structures will ever be reembodied from dust, I can hail 
them joyfully in a new and glorious constitution, immortal 
in its existence, as the Being whose impression they bear. 
No hovering spirits are invoked, to announce intelligence 
from the world afar off. No enchantment is needed to 
awake ghostly messengers from the depths beneath. No 
oracle of superstition is consulted to forestall the final des- 
tiny of young immortals, or hush the inquietude of the 



26 8 PRACTICAL HINTS 

soul, painfully vacillating between hope and fear. The 
light of Revelation is resplendent as the sun at noonday. 
By it, life and immortality are brought to light. And 
though a cloud may occasionally interpose, and cause 
Hope to fold up her rainbow pinions, yet, when it is dis- 
persed and gone, she spreads them broader than before, 
sparkling with unnumbered glories. Hail, all hail, celes- 
tial Christian Hope ! anchor of the soul p both sure and 
steadfast." * 

In short, — the gospel believer may be thus represented. 
He beholds in all things of God the impress of unchang- 
ing love. In the firmament, — on the suns, the worlds, 
and systems, rolling their everlasting rounds, and beaming 
forth in the brightness of heaven's glory, — in the earth 
which he inhabits, — in all its wonders, and decorations, 
and comforts, and beauties unspeakable, he reads the same 
instructive truth. On the pages of revelation it stands 
out in letters of celestial light ; and in the harmonies of 
creation, from the natural world without, to the spiritual 
within, it speaks in sweet angelic music, God is love. 
Inspired with this truth, the believer is happy. His trust 
is in the Lord ; and his life is one of devotion, joy, and 
praise. Does affliction come with its clouds, and its 
storms, he remembers the goodness and immutability of 
his Father, and he despairs not, murmurs not. In the 
youthful morning of life, in its vigorous noon, he attunes 
his heart to thanksgiving ; and when the evening comes, 
it brings a sweet tranquillity and peace, such as earth can- 

* Rev. R. Streeter. That the reader may see illustrated the power 
of gospel truth in death, he is referred to a work just published by the 
author, entitled " The Christian's Triumph ; Including Happy Death 
Scenes of Believers in the Gospel." Boston : A Tompkins, Publisher. 



TO UNIVERSALISTS. 269 

not give nor take away. His day brings with it the light 
of the Gospel, and his night is gladdened with dreams of 
heaven ; and when death approaches, he manifests no 
emotion, save that of joy in the prospect before him. 
His Saviour appears, the conquerer of the last grim ty- 
rant; he therefore looks straight onward. The song of 
victory breaks from his tongue, as the hosannas of the ce- 
lestial city ravish his departing soul, and he enters the 
" house not made with hands," to go no more out forever. 

We have considered, in brief, the advantage of the 
Christian believer. And what do we perceive ? Plainly, 
that true godliness is great gain, — that the enjoy- 
ment of gospel truth is not to be compared with any 
earthly comforts or delights, — that it far transcends them 
all. Who, then, can be indifferent to its mighty ad- 
vantages ? 

Let it be remembered, that in these pages, we have 
considered the duties and advantages of the living, prac- 
tical believer. Our motto, from the beginning, has been 
the language of James, " For as the body without the spirit 
is dead, so faith without works is dead also." We know, 
that the Christian church is dishonored in all her depart- 
ments, with forms, statues, shapes of godliness, where 
the spirit, the life is wanting, — with those who talk truth 
rather than work the righteousness which it enjoins. May 
such be quickened by the power of the Gospel, and 
brought to active obedience and love. Renovation only 
will cause them to enjoy the Christian's gain. 

Believer in the Great Salvation ! You will doubtless 
agree to the reasonableness and propriety of much, if not 
all, which has been advanced in these pages. Will you 



270 PRACTICAL HINTS 

not, then, seek to improve by the plain hints herein giv- 
en ? Consider what cause you have espoused, — what 
doctrine you profess; — the best of all causes, — the 
doctrine preeminent among all systems beneath the heav- 
ens. You believe this, — you declare it ; will you not 
prove it by your works ? Shall not your love be as great 
as your faith and hope ? You know what you are, be- 
come, if it is not. As you profess the most purifying 
doctrine the world ever knew, evince its influence over 
your heart and actions. " To whatever degree thou com- 
est short of this, to the same degree dost thou subtract 
from the demonstrable evidences which the world can 
never gainsay." Whenever you reflect on the greatness 
and glory of the Gospel ; whenever you witness its influen- 
ces in bringing men from darkness to light ; whenever you 
think of that period when all shall know and rejoice in 
its fulness ; — ask yourself, if these cheering prospects 
make you better, holier, — more like Christ and your 
Father above ? If they do not, — cease your raptures, 
till you prove, in your own soul, that the Gospel is " the 
power of God unto salvation." Say to the spirit of truth, 
as the patriarch to the angel, " I will not let thee go 
except thou bless me." 

In conclusion, I would say, that I have labored in these 
hints more for plain truth, than for fair form or fine speech. 
If they are read by any who will appreciate the truths 
contained in them, and resolve to do better for the Gos- 
pel, — to be more zealous, faithful, prayerful, and watch- 
ful than ever before, in consequence of having felt 
what is here written, then I give praise to the Lord. I 
have communicated my thoughts to many whom I shall 



TOUNITERSALTSTS. 271 

never behold in the flesh, but whom I confidently expect 
to greet in that pure and sinless existence, where divine 
knowledge will be more freely imparted to our expanding 
souls, and we shall know and worship the Father forever. 
May they, together with the humble writer, strive for the 
promotion of God's truth on the earth, as we hope to 
share its glories in heaven. 



NOTE. 

In a part of one Chapter in this work, (on Christian In- 
stitutions,) certain expressions will be found similar to 
those in the " Plain Guide to Universalism," by T. 
Whittemore, pp. 313, 315, 316, 317. The language ap- 
peared originally in articles published in the " Trumpet," 
signed " Nahum," written by the author of this book. It 
was inserted in the " Guide," from the " Trumpet," with- 
out quotation marks, — not intentionally, — but in the 
haste in which some part of that work was issued. This 
is named, that neither party be justly accused of plagiar- 
ism. 

Thomas Whittemore. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



LIBRARY OF CONGRESS 

016 162 019 1 



